Tractates on the Gospel of John 43.1–43.18

Augustine of Hippo · Tractates on the Gospel of John · ca. 406–420 · Hippo Regius · 18 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 43

43.1PL 35:1705–1707

In ista lectione sancti Evangelii, quæ hodie re citata est, a potentia discimus patientiam. Quid enim sumus servi ad Dominum, peccatores ad justum, creatura ad Creatorem? Tamen quomodo si quid mali sumus, a nobis sumus; ita quidquid boni sumus, ab illo, et per illum sumus. Et nihil sic quærit homo quomodo potentiam: habet Dominum Christum magnam potentiam; sed prius ejus imitetur patientiam, ut perveniat ad potentiam. Quis nostrum patienter audiret si alicui diceretur, Dæmonium habes? Quod dictum est ei qui non solum homines salvabat, sed etiam daemonibus imperabat.

In this reading of the holy Gospel which has been recited today, we learn patience from power. For what are we, servants to the Lord, sinners to the just one, the creature to the Creator? Yet as whatever evil we are, we are from ourselves, so whatever good we are, we are from him and through him. And man seeks nothing so much as power: he has in the Lord Christ great power; but let him first imitate his patience, so that he may come to power. Which of us would listen patiently if someone said to him, “You have a demon”? Yet this was said to him who not only saved men but also commanded demons.

John 8:48 (allusion, high confidence)

Notes and citation

Summary: Christ, though all-powerful, patiently bore being told he had a demon; we must imitate his patience to come to his power.

John 8:48 is alluded to.

Notes on the original text

Digital text corrected (OCR slip in the digital text (RIa gnam → magnam); OCR slip in the digital text (ali illo, ct per → ab illo, et per); OCR slip in the digital text (ctiam → etiam); OCR slip in the digital text (habea? → habes?); OCR slip in the digital text (nibil → nihil); OCR slip in the digital text (perveniatad potentiam. uisnostrum tient → perveniat ad potentiam. Quis nostrum patienter); OCR slip in the digital text (si quid mari sumus, a nobis SUlnUs → si quid mali sumus, a nobis sumus)): si quid mari sumus, a nobis SUlnUs → si quid mali sumus, a nobis sumus; ali illo, ct per → ab illo, et per; nibil → nihil; RIa gnam → magnam; perveniatad potentiam. uisnostrum tient → perveniat ad potentiam. Quis nostrum patienter; habea? → habes?; ctiam → etiam.

Topics: Ethics

Cite (SBL): Augustine, Tract. Ev. Jo. 43.1 (PL 35:1705–1707; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-1). (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.

43.2PL 35:1707

Hoc enim cum dixissent Judæi, Nonne belle dici mus nos quia Samaritanus es, et dæmonium habes? ho rum duorum sibi objectorum unum negavit, alterum non negavit. Respondit enim, et ait: Ego dæmonium non habeo. Non dixit, Samaritanus non sum: et utique duo fuerant objecta. Quamvis convicium non convicio reddiderit, quamvis maledictum maledicto non refutaverit; pertinuit tamen ad eum negare unam rem, alteram non negare. Non frustra, fratres. Sa maritanus enim interpretatur Custos. Noverat se ille nostrum esse custodem. Non enim dormit neque dormitat qui custodit Israel: et, Nisi Do minus custodierit civitatem, in vanum vigilabunt qui cu stodiunt. Est ergo ille custos noster, qui creator noster. Numquid enim pertinuit ad eum ut redimeremur, et non pertineret ut servaremur? Denique ut plenius noveritis mysterium quare se Samaritanum negare non debuit, parabolam illam notissimam attendite, ubi homo quidam descendebat ab Jerusalem in Jericho, et incidit in latrones, qui eum graviter vulnerantes, semivivum in via reliquerunt. Transiit sacerdos, neglexit eum: transiit Levites, et ipse præteriit: transiit quidam Samaritanus, ipse est custos noster; ipse accessit ad saucium, ipse impendit misericordiam, eique se praestitit proximum, quem non deputavit alienum. Ad hoc ergo solum quod dæmonium non haberet, non autem se Samaritanum non esse, respondit.

For when the Jews had said this, “Do we not say well that you are a Samaritan and have a demon?”, of these two charges against him he denied one and did not deny the other. For he answered and said, “I do not have a demon.” He did not say, “I am not a Samaritan”; and yet two charges had been made. Although he did not return insult for insult, although he refuted the abuse without abusing, yet it suited him to deny the one thing and not deny the other. Not without purpose, brothers. For “Samaritan” means “keeper.” He knew that he was our keeper. For “he does not sleep nor slumber who keeps Israel”; and, “Unless the Lord keeps the city, they watch in vain who keep it.” He, then, is our keeper who is our creator. For did it belong to him that we should be redeemed, and not belong to him that we should be kept? Finally, that you may know more fully the mystery of why he ought not to deny that he was a Samaritan, notice that well-known parable, where a certain man was going down from Jerusalem to Jericho and fell among robbers, who wounded him severely and left him half dead on the road. A priest passed by and neglected him; a Levite passed by, and he too went past; a certain Samaritan passed by: he is our keeper; he came up to the wounded man, he showed mercy, and made himself a neighbor to him whom he did not reckon a stranger. So he answered only that he did not have a demon, but not that he was not a Samaritan.

John 8:48 (quotation, high confidence) · John 8:49 (quotation, high confidence) · Ps 121:4 (120:4 LXX) (quotation, high confidence) · Ps 127:1 (126:1 LXX) (quotation, high confidence) · Luke 10:30 (allusion, high confidence) · Luke 10:31 (allusion, high confidence) · Luke 10:32 (allusion, high confidence) · Luke 10:33 (allusion, high confidence) · Luke 10:34 (allusion, high confidence)

Notes and citation

Summary: Christ denied having a demon but not being a Samaritan, which means “keeper”: he is our keeper, the Samaritan of the parable who cared for the wounded man.

John 8:48–49, Ps 121:4 (120:4 LXX), Ps 127:1 (126:1 LXX), and Luke 10:30–34 are quoted or alluded to. The etymology of “Samaritan” as “keeper” (Hebrew shamar, “to keep”) is traditional. The digital text's stray reference “(Psal. CXXVI, i)” is removed as apparatus.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Novcrat → Noverat); OCR slip in the digital text (Num enim → Numquid enim); OCR slip in the digital text (Samaritanuses, et dæmonium habe,? → Samaritanus es, et dæmonium habes?); OCR slip in the digital text (aLtendite → attendite); OCR slip in the digital text (alienun → alienum); OCR slip in the digital text (cique → eique); OCR slip in the digital text (cnim dormit → enim dormit); OCR slip in the digital text (crcator → creator); OCR slip in the digital text (cst cusus → est custos); OCR slip in the digital text (ct nou pertineret → et non pertineret); OCR slip in the digital text (ct utidicto non reddiderit, quamvis convicium non convi que duo fuerant objecta. Quamvis maledictum malecio refutaverit → et utique duo fuerant objecta. Quamvis convicium non convicio reddiderit, quamvis maledictum maledicto non refutaverit); OCR slip in the digital text (dcbuil → debuit); OCR slip in the digital text (dæmonium Mon habeo → dæmonium non habeo); OCR slip in the digital text (gui custodit → qui custodit); OCR slip in the digital text (semiv vum → semivivum); OCR slip in the digital text (tri vanum vigilabunt gui cu stodiunt (Psal. CXXVI, i). → in vanum vigilabunt qui cu stodiunt.); OCR slip in the digital text (uon negavit → non negavit)): Samaritanuses, et dæmonium habe,? → Samaritanus es, et dæmonium habes?; uon negavit → non negavit; dæmonium Mon habeo → dæmonium non habeo; ct utidicto non reddiderit, quamvis convicium non convi que duo fuerant objecta. Quamvis maledictum malecio refutaverit → et utique duo fuerant objecta. Quamvis convicium non convicio reddiderit, quamvis maledictum maledicto non refutaverit; Novcrat → Noverat; cnim dormit → enim dormit; gui custodit → qui custodit; tri vanum vigilabunt gui cu stodiunt (Psal. CXXVI, i). → in vanum vigilabunt qui cu stodiunt.; crcator → creator; Num enim → Numquid enim; ct nou pertineret → et non pertineret; dcbuil → debuit; aLtendite → attendite; semiv vum → semivivum; cst cusus → est custos; cique → eique; alienun → alienum.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 43.2 (PL 35:1707; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-2). (abbreviation not yet checked)

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43.3PL 35:1707

Deinde post tale convicium, hoc solum dixit de gloria sua: Sed honorifico, inquit, Patrem meum, et vos inhonorastis me. Hoc est, Ego me non honorifico, ne vobis arrogans videar, habeo quem honorificem; sed si vos me agnosceretis, sicut ego honorifico Pa trem, sic et vos honorificaretis me: ego facio quod debeo, vos non facitis quod debetis.

Then, after such abuse, he said only this about his glory: “But I honor my Father,” he says, “and you have dishonored me.” That is: I do not honor myself, lest I seem arrogant to you; I have one whom I honor; but if you knew me, as I honor the Father, so you too would honor me. I do what I ought; you do not do what you ought.

John 8:49 (quotation, high confidence)

Notes and citation

Summary: Christ answered the insult only by saying that he honors the Father and they dishonor him.

John 8:49 is quoted.

Notes on the original text

Digital text corrected (OCR slip in the digital text (honorifIco → honorifico); OCR slip in the digital text (lie vobis → ne vobis); OCR slip in the digital text (pust → post); OCR slip in the digital text (si ros rue → si vos me)): pust → post; lie vobis → ne vobis; si ros rue → si vos me; honorifIco → honorifico.

Cite (SBL): Augustine, Tract. Ev. Jo. 43.3 (PL 35:1707; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-3). (abbreviation not yet checked)

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43.4PL 35:1707

Ego autem, inquit, non quæro gloriam meam; est qui quærat et judicet. Quem vult intelligi, nisi Pa trem? Quomodo ergo alio loco dicit, Pater non judi cat quemquam, sed omne judicium dedit Filio; et hic dicit, Non quæro gloriam meam; est qui quærat et judicet? Si ergo judicat Pater, quomodo non judicat quemquam, sed omne judicium dedit Filio?

“But I,” he says, “do not seek my own glory; there is one who seeks and judges.” Whom does he want to be understood, if not the Father? How, then, does he say in another place, “The Father judges no one, but has given all judgment to the Son,” and here he says, “I do not seek my own glory; there is one who seeks and judges”? If, then, the Father judges, how does he judge no one, but has given all judgment to the Son?

John 8:50 (quotation, high confidence) · John 5:22 (quotation, high confidence)

Notes and citation

Summary: Augustine raises the question how the Father both “judges” and “judges no one.”

John 8:50 and John 5:22 are quoted.

Notes on the original text

Digital text corrected (OCR slip in the digital text (aed omne judicium dedit FIGo → sed omne judicium dedit Filio); OCR slip in the digital text (eat qui → est qui)): quæro gloriam meam; eat qui quærat et judicet. → quæro gloriam meam; est qui quærat et judicet.; aed omne judicium dedit FIGo → sed omne judicium dedit Filio; quæro gloriam meam; eat qui quærat et judicet? → quæro gloriam meam; est qui quærat et judicet?.

Topics: Trinity

Cite (SBL): Augustine, Tract. Ev. Jo. 43.4 (PL 35:1707; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-4). (abbreviation not yet checked)

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43.5PL 35:1707

Hanc quæstionem ut solvamus, attendite; simili locutione solvi potest. Scriptum habes, Deus nemi nem tentat; et iterum scriptum habes, Tentat vos Dominus Deus vester, ut sciat si diligitis eum. Nempe quæstio est, videtis, Quomodo enim Deus neminem tentat, et quomodo tentat vos Do minus Deus vester, ut sciat si diligitis eum? Item scri ptum est, Timor non est in charitate, sed perfecta cha ritas foras mittit timorem; et alio loco scriptum est, Timor Domini castus, permanens in sæ culum sæculi. Et ipsa quæstio est. Quomodo enim perfecta charitas foras mittit timorem, si timor Domini castus permanet in sæculum sæculi?

To solve this question, attend: it can be solved by a similar expression. You have it written, “God tempts no one”; and again you have it written, “The Lord your God tempts you, to know whether you love him.” Surely there is a question, you see. For how does God tempt no one, and how does the Lord your God tempt you, to know whether you love him? Again, it is written, “There is no fear in love, but perfect love casts out fear”; and in another place it is written, “The fear of the Lord is chaste, enduring forever and ever.” And here is the same question: for how does perfect love cast out fear, if the chaste fear of the Lord endures forever and ever?

Jas 1:13 (quotation, high confidence) · Deut 13:3 (quotation, high confidence) · 1 John 4:18 (quotation, high confidence) · Ps 19:9 (18:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Like the apparent contradictions about God's tempting and about fear, the question of the Father's judging can be solved.

Jas 1:13, Deut 13:3, 1 John 4:18, and Ps 19:9 (18:10 LXX) are quoted.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Tentat FOS → Tentat vos); OCR slip in the digital text (Timor Non eat ill charitate, aed → Timor non est in charitate, sed); OCR slip in the digital text (pennanen. in → permanens in); OCR slip in the digital text (quaestio est Quomodo enim, → quæstio est. Quomodo enim); OCR slip in the digital text (tentat VOl Do minus Deus uester, ut sciat si diliyitis → tentat vos Do minus Deus vester, ut sciat si diligitis)): Tentat FOS → Tentat vos; tentat VOl Do minus Deus uester, ut sciat si diliyitis → tentat vos Do minus Deus vester, ut sciat si diligitis; Timor Non eat ill charitate, aed → Timor non est in charitate, sed; pennanen. in → permanens in; quaestio est Quomodo enim, → quæstio est. Quomodo enim.

Cite (SBL): Augustine, Tract. Ev. Jo. 43.5 (PL 35:1707; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-5). (abbreviation not yet checked)

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43.6PL 35:1707

Intelligimus ergo duas esse tentationes; unam quae decipit, alteram quæ probat: secundum eam quæ decipit, Deus neminem tentat; secundum eam quæ probat, tentat vos Dominus Deus vester, ut sciat si diligitis eum. Sed iterum et hic alia nascitur quæ stio, quomodo tentat ut sciat, quem latere nihil po test antequam tentet. Non ergo Deus nescit: sed dictum est, Ut sciat, quod est ut scire vos faciat. Locutiones tales et in sermonibus nostris sunt, et in auctoribus eloquentiæ reperiuntur. De sermone no stro aliquid dicam. Fossa cæca dicitur, non quia ipsa oculos perdidit, sed quia latendo non videntes facit. Aliquid et de illis auctoribus dicam. Tristes lupinos ait quidam, hoc est amaros: non quia ipsi sunt tristes, sed quia gustati contristant, hoc est, tristes faciunt. Sunt ergo et in Scri pturis locutiones ejusmodi. Qui in talibus quæstionibus cognoscendis laborant, in solvendis talibus quæstioni bus non laborant. Ergo tentat vos Dominus Deus vester, ut sciat: quid est, ut sciat? Ut scire vos faciat, si diligitis eum. Job latebat se, sed Deum non latebat; admisit tentatorem, et fecit eum sui cognitorem.

We understand, then, that there are two temptations: one that deceives, the other that proves. According to the one that deceives, God tempts no one; according to the one that proves, “the Lord your God tempts you, to know whether you love him.” But here again another question arises: how does he tempt so as to know, from whom nothing can be hidden before he tempts? So God does not not know; but “that he may know” was said, which means, that he may make you know. Expressions of this kind are both in our own speech and found in the masters of eloquence. I will say something from our own speech. A ditch is called blind, not because it has itself lost its eyes, but because by being hidden it makes people not see. I will say something from those authors too. A certain one speaks of “sad lupines,” that is, bitter ones: not because they are themselves sad, but because when tasted they sadden, that is, make sad. There are, then, in the Scriptures too expressions of this kind. Those who take pains to learn such things do not labor in solving such questions. So “the Lord your God tempts you, that he may know”: what is “that he may know”? That he may make you know whether you love him. Job was hidden from himself, but he was not hidden from God; God admitted the tempter, and made Job know himself.

Jas 1:13 (quotation, high confidence) · Deut 13:3 (quotation, high confidence) · Job 1:12 (allusion, high confidence)

Notes and citation

Summary: God tempts to prove, not to deceive; he tempts “that he may know” in the sense of making us know ourselves, as with Job, by a common figure of speech.

Jas 1:13 and Deut 13:3 are quoted; Job 1–2 is alluded to. “Sad lupines” is Virgil, Georg. 1.75 (tristisque lupini).

Notes on the original text

Digital text corrected (OCR slip in the digital text ((quæ stio → quæ stio); OCR slip in the digital text (cam quæ probat, tentat pos Donrillu, → eam quæ probat, tentat vos Dominus); OCR slip in the digital text (di ctum est, III sciat, quod est f ut → dictum est, Ut sciat, quod est ut); OCR slip in the digital text (ejusnlodi. Qni → ejusmodi. Qui); OCR slip in the digital text (facial, Ii diligitis → faciat, si diligitis); OCR slip in the digital text (fecit cum sui → fecit eum sui); OCR slip in the digital text (lenlationes → tentationes); OCR slip in the digital text (nou laborant → non laborant); OCR slip in the digital text (rcperiunlur. De sermonc → reperiuntur. De sermone); OCR slip in the digital text (talus → tales); OCR slip in the digital text (veater → vester)): lenlationes → tentationes; cam quæ probat, tentat pos Donrillu, → eam quæ probat, tentat vos Dominus; (quæ stio → quæ stio; di ctum est, III sciat, quod est f ut → dictum est, Ut sciat, quod est ut; talus → tales; rcperiunlur. De sermonc → reperiuntur. De sermone; ejusnlodi. Qni → ejusmodi. Qui; nou laborant → non laborant; veater → vester; facial, Ii diligitis → faciat, si diligitis; fecit cum sui → fecit eum sui.

Extrabiblical texts: Virgil, Georg. 1.75 (Virgil; quotation)

Cite (SBL): Augustine, Tract. Ev. Jo. 43.6 (PL 35:1707; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-6). (abbreviation not yet checked)

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43.7PL 35:1707

Quid de duobus timoribus? Est timor servilis, et est timor castus; est timor ne patiaris pænam, est alius timor ne amittas justitiam. Timor ille ne patiaris poenam, servilis est. Quid magnum est timere pœnam? Hoc et nequissimus servus, hoc et crudelissimus latro. Non est magnum timere pœnam, sed ma gnum est amare justitiam. Qui ergo amat justitiam, nihil timet? Timet plane: non ne incidat in pœnam, sed ne amittat justitiam. Fratres mei, credite, et conjicite ex eo quod amatis. Amat aliquis vestrum pecuniam. Putas, invenio aliquem qui non amet? Ex hoc tamen ipso quod amat, intelligat quod dico. Timet damnum: quare timet damnum? Quia pecuniam dili git. Quantum amat pecuniam, tantum timet ne per dat pecuniam. Ergo invenitur aliquis amator justitiæ, qui plus in corde damnum pertimescat, qui plus timeat exspoliari justitia, quam tu pecunia. Ipse est timor ca stus, ipse permanet in saeculum saeculi: non eum tol lit charitas, nec foras mittit, sed magis complectitur, et comitem tenet simul et possidet. Venimus enim ad Dominum, ut videamus facie ad faciem: ibi timor castus nos servat; timor enim ille non perturbat, sed confirmat. Timet mulier adultera ne vir ejus veniat, timet et casta ne vir ejus abscedat.

What about the two fears? There is a servile fear, and there is a chaste fear; there is the fear of suffering punishment, there is another fear of losing justice. That fear of suffering punishment is servile. What great thing is it to fear punishment? The worst slave does this too, and the cruelest robber. It is not a great thing to fear punishment, but it is a great thing to love justice. Does he, then, who loves justice fear nothing? He certainly fears: not to fall into punishment, but to lose justice. My brothers, believe, and infer from what you love. Someone among you loves money. Do you suppose I will find someone who does not love it? Yet from this very thing that he loves, let him understand what I say. He fears loss: why does he fear loss? Because he loves money. As much as he loves money, so much does he fear to lose money. So a lover of justice is found who fears loss more in his heart, who fears more to be stripped of justice than you of money. This is the chaste fear; this endures forever and ever: love does not take it away or cast it out, but rather embraces it, and keeps it as a companion and holds it. For we come to the Lord to see him face to face: there chaste fear keeps us; for that fear does not disturb but confirms. The adulterous wife fears that her husband may come; the chaste one too fears that her husband may go away.

Ps 19:9 (18:10 LXX) (allusion, high confidence) · 1 Cor 13:12 (allusion, medium confidence)

Notes and citation

Summary: Servile fear dreads punishment; chaste fear dreads losing justice, as a lover of money fears loss, or as a chaste wife fears her husband's departure, and it endures forever.

Ps 19:9 (18:10 LXX) and 1 Cor 13:12 are alluded to.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Nun e5t → Non est); OCR slip in the digital text (Timct → Timet); OCR slip in the digital text (aznat → amat); OCR slip in the digital text (confirmat.Timet → confirmat. Timet); OCR slip in the digital text (cst timere parnam? lioc et nequissimus servus,hoc → est timere pœnam? Hoc et nequissimus servus, hoc); OCR slip in the digital text (cunjicile ex eo quod amaLis → conjicite ex eo quod amatis); OCR slip in the digital text (exspoliarijustitia → exspoliari justitia); OCR slip in the digital text (paLia.. ris → patiaris); OCR slip in the digital text (pecunia. ipse → pecunia. Ipse); OCR slip in the digital text (peeuniam → pecuniam); OCR slip in the digital text (vcniaL → veniat)): paLia.. ris → patiaris; cst timere parnam? lioc et nequissimus servus,hoc → est timere pœnam? Hoc et nequissimus servus, hoc; Nun e5t → Non est; aznat → amat; cunjicile ex eo quod amaLis → conjicite ex eo quod amatis; peeuniam → pecuniam; Timct → Timet; exspoliarijustitia → exspoliari justitia; pecunia. ipse → pecunia. Ipse; confirmat.Timet → confirmat. Timet; vcniaL → veniat.

Topics: Ethics

Cite (SBL): Augustine, Tract. Ev. Jo. 43.7 (PL 35:1707; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-7). (abbreviation not yet checked)

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43.8PL 35:1707

Ergo sicut secundum aliam tentationem, Deus neminem tentat; secundum aliam vero, tentat vos Do minus Deus vester: et secundum alium timorem, timor non est in charitate, sed perfecta charitas foras mittit timorem; secundum vero alium timorem, timor Domini castus permanet in sæculum sæculi: sic et hoc loco, secundum alterum judicium, Pater non judicat quemquam, sed omne judicium dedit Filio; secundum vero alterum judicium, Ego, inquit, non quæro glo riam meam; est qui quærat et judicet.

So, just as according to one kind of temptation God tempts no one, but according to another, “the Lord your God tempts you”; and according to one kind of fear, “there is no fear in love, but perfect love casts out fear,” but according to another kind of fear, “the chaste fear of the Lord endures forever and ever”: so too in this place, according to one kind of judgment, “the Father judges no one, but has given all judgment to the Son”; but according to another kind of judgment, “I,” he says, “do not seek my own glory; there is one who seeks and judges.”

Jas 1:13 (quotation, high confidence) · Deut 13:3 (quotation, high confidence) · 1 John 4:18 (quotation, high confidence) · Ps 19:9 (18:10 LXX) (quotation, high confidence) · John 5:22 (quotation, high confidence) · John 8:50 (quotation, high confidence)

Notes and citation

Summary: As there are two kinds of temptation and of fear, so there are two kinds of judgment.

Jas 1:13, Deut 13:3, 1 John 4:18, Ps 19:9 (18:10 LXX), John 5:22, and John 8:50 are quoted.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Donlin; castus permanet insæculum → Domini castus permanet in sæculum); OCR slip in the digital text (aILerun) judiciun) → alterum judicium); OCR slip in the digital text (alterUm → alterum); OCR slip in the digital text (est gui quærat → est qui quærat); OCR slip in the digital text (judici um → judicium); OCR slip in the digital text (seeundum → secundum); OCR slip in the digital text (tentat noa Do → tentat vos Do); OCR slip in the digital text (ti- "ror non eat → timor non est)): seeundum → secundum; tentat noa Do → tentat vos Do; ti- "ror non eat → timor non est; Donlin; castus permanet insæculum → Domini castus permanet in sæculum; aILerun) judiciun) → alterum judicium; judici um → judicium; alterUm → alterum; est gui quærat → est qui quærat.

Cite (SBL): Augustine, Tract. Ev. Jo. 43.8 (PL 35:1707; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-8). (abbreviation not yet checked)

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43.9PL 35:1707–1709

Et de ipso verbo quæstio ista solvatur. Habes in Evangelio commemoratum pœnale judicium: Qui non credit, jam judicatus est; et alio loco, Veniet hora quando ii qui sunt in monumentis au dient vocem ejus, et procedent qui bene fecerunt, in resurrectionem vitæ; qui male egerunt, in resurrectio nem judicii. Videte quemadmodum ju dicium pro damnatione et pœna posuit. Et tamen si semper judicium pro damnatione acciperetur, num quid audiremus in Psalmo, Judica me, Deus? Illic judicium secundum afflictionem, hi judicium secundum discretionem positum est. Quomodo secundum discretionem? Quomodo exponit ipse qui ait, Ju dica me, Deus. Lege enim et vide quid sequitur. Quid est, Judica me, Deus? Et discerne causam meam, inquit, de gente non sancta. Quod ergo dictum est, Judica me, Deus, et discerne causam meam de gente non sancta; secundum hoc ait modo Dominus Christus, Ego non quæro gloriam meam; est qui quærat et judicet. Quomodo est qui quærat et judicet? Est Pater qui gloriam meam a vestra gloria discernat et separet. Vos enim secundum hoc saeculum gloriamini: ego non secundum hoc sæculum glorior, qui Patri dico, Pater, glorifica me ea gloria quam habui apud te, antequam mundus esset. Quid est, ea gloria? Ab humana inflatione discreta. Secundum hoc judicat Pater. Quid est, judicat? Dis cernit. Quid discernit? Gloriam Filii sui a gloria hominum; quia ideo dictum est, Unxit te, Deus, Deus tuus oleo exsultationis præ participibus tuis. Non enim quia homo factus est, jam comparandus est nobis. Nos homines cum peccato, ille sine pec cato: nos homines trahentes de Adam et mortem et delictum; ille de Virgine carnem mortalem, nullam iniquitatem. Denique nos nec quia volumus nati su mus, nec quamdiu volumus vivimus, nec quomodo volumus morimur: ille antequam nasceretur elegit de qua nasceretur, natus fecit ut a Magis adoraretur, crevit infans, et miraculis se Deum ostendebat, et in firmitate hominem præferebat. Postremo elegit et ge nus mortis, hoc est, ut in cruce penderet, et ipsam crucem in frontibus fidelium figeret: ut dicat chri stianus, Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi. In ipsa cruce quando voluit, corpus dimisit, et abscessit: in ipso sepulcro quamdiu voluit, jacuit; quando voluit, tanquam de tecto surrexit. Ergo, fratres, secundum ipsam for mam servi, (nam illud quis digne loquitur, In prin cipio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum? ) secundum ipsam, inquam, for mam servi multum interest inter gloriam Christi, et gloriam hominum cæterorum. De ipsa gloria dice bat, quando quod dæmonium haberet audiebat, Ego non quæro gloriam meam; est qui quærat et judicet.

And let this question be solved from the very word. You have mentioned in the Gospel a judgment of punishment: “He who does not believe has already been judged”; and in another place, “The hour will come when those who are in the tombs will hear his voice, and will come forth, those who have done good to the resurrection of life, those who have done evil to the resurrection of judgment.” See how he has put “judgment” for condemnation and punishment. And yet, if “judgment” were always taken for condemnation, would we hear in the Psalm, “Judge me, O God”? There judgment is put in the sense of affliction, here judgment is put in the sense of distinction. How in the sense of distinction? As he himself explains who says, “Judge me, O God.” For read and see what follows. What is “Judge me, O God”? “And distinguish my cause,” he says, “from a nation not holy.” So according to what was said, “Judge me, O God, and distinguish my cause from a nation not holy,” the Lord Christ now says, “I do not seek my own glory; there is one who seeks and judges.” How is there one who seeks and judges? There is the Father, who distinguishes and separates my glory from your glory. For you glory according to this world; I do not glory according to this world, I who say to the Father, “Father, glorify me with that glory which I had with you before the world was.” What is “with that glory”? Distinct from human inflation. According to this the Father judges. What is “judges”? Distinguishes. What does he distinguish? The glory of his Son from the glory of men; for this is why it was said, “God, your God, has anointed you with the oil of gladness above your fellows.” For not because he became man is he therefore to be compared with us. We are men with sin, he without sin; we are men drawing both death and guilt from Adam, he drew mortal flesh from the Virgin, no iniquity. In short, we are neither born because we will, nor live as long as we will, nor die as we will; he, before he was born, chose of whom he would be born; once born, he brought it about that he was adored by the Magi; he grew as an infant, and showed himself God by miracles and displayed himself man by weakness. Finally he chose even the kind of death, that is, to hang on a cross, and to fix that cross on the foreheads of the faithful, so that the Christian may say, “But far be it from me to glory, except in the cross of our Lord Jesus Christ.” On that cross, when he willed, he let go of his body and departed; in that tomb he lay as long as he willed; when he willed, he rose as from a bed. So, brothers, according to the very form of a servant (for who worthily speaks of that “In the beginning was the Word, and the Word was with God, and the Word was God”?), according to the very form of a servant, I say, there is a great difference between the glory of Christ and the glory of other men. Of that glory he was speaking when he heard that he had a demon: “I do not seek my own glory; there is one who seeks and judges.”

John 3:18 (quotation, high confidence) · John 5:28 (quotation, high confidence) · John 5:29 (quotation, high confidence) · Ps 43:1 (42:1 LXX) (quotation, high confidence) · John 8:50 (quotation, high confidence) · John 17:5 (quotation, high confidence) · Ps 45:7 (44:8 LXX) (quotation, high confidence) · Matt 2:11 (allusion, high confidence) · Gal 6:14 (quotation, high confidence) · John 1:1 (quotation, high confidence)

Notes and citation

Summary: “Judgment” can mean condemnation or distinction; the Father “judges” by distinguishing the Son's glory, even in his servant form, from the glory of sinful men.

John 3:18, John 5:28–29, Ps 43:1 (42:1 LXX), John 8:50, John 17:5, Ps 45:7 (44:8 LXX), Gal 6:14, and John 1:1 are quoted; Matt 2:11 is alluded to. The digital text's tanquam de tecto (“as from a roof”) is translated by sense as “as from a bed” (lecto); this is an editorial guess.

Notes on the original text

Digital text corrected (OCR slip in the digital text (CArM → Christi); OCR slip in the digital text (Cbristus, Ego Mon → Christus, Ego non); OCR slip in the digital text (Deus. bege enim → Deus. Lege enim); OCR slip in the digital text (Deus? ėt discerne → Deus? Et discerne); OCR slip in the digital text (Ilii judicium → Illic judicium); OCR slip in the digital text (Judica nle, Deus, ei discerne → Judica me, Deus, et discerne); OCR slip in the digital text (Nes homines → Nos homines); OCR slip in the digital text (chri sLianus → chri stianus); OCR slip in the digital text (crgo → ergo); OCR slip in the digital text (damnationc → damnatione); OCR slip in the digital text (dieo, Puter → dico, Pater); OCR slip in the digital text (discernit Gloriam → discernit? Gloriam); OCR slip in the digital text (discretianem → discretionem); OCR slip in the digital text (eat qui quærat et judicel → est qui quærat et judicet); OCR slip in the digital text (est gui quærat → est qui quærat); OCR slip in the digital text (gloria?Ab → gloria? Ab); OCR slip in the digital text (gloriall. → gloriam); OCR slip in the digital text (habILi → habui); OCR slip in the digital text (iam judicatus eet → jam judicatus est); OCR slip in the digital text (ill cruce → in cruce); OCR slip in the digital text (judicii, Videte → judicii. Videte); OCR slip in the digital text (rt Deus → et Deus); OCR slip in the digital text (seCnHdum → secundum); OCR slip in the digital text (vOlumus → volumus)): iam judicatus eet → jam judicatus est; judicii, Videte → judicii. Videte; damnationc → damnatione; Ilii judicium → Illic judicium; seCnHdum → secundum; discretianem → discretionem; Deus. bege enim → Deus. Lege enim; Deus? ėt discerne → Deus? Et discerne; crgo → ergo; Judica nle, Deus, ei discerne → Judica me, Deus, et discerne; Cbristus, Ego Mon → Christus, Ego non; eat qui quærat et judicel → est qui quærat et judicet; dieo, Puter → dico, Pater; habILi → habui; gloria?Ab → gloria? Ab; discernit Gloriam → discernit? Gloriam; Nes homines → Nos homines; vOlumus → volumus; chri sLianus → chri stianus; ill cruce → in cruce; CArM → Christi; rt Deus → et Deus; gloriall. → gloriam; est gui quærat → est qui quærat.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 43.9 (PL 35:1707–1709; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-9). (abbreviation not yet checked)

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43.10PL 35:1709

Tu autem de te, Domine, quid dicis? Amen, amen dico vobissi quis sermonem meum servaverit, mortem non videbit in æternum. Vos, inquit, dicitis, Dæmonium habes; ego vos ad vitam voco: servate sermonem meum, et non moriemini. Illi audiebant, Mortem non videbit in æternum. qui sermonem meum servaverit; et irascebantur, quia jam mortui erant illa morte quæ vitanda erat. Dixerunt ergo Judæi: Nunc cognovimus quia dæmonium habes. Abraham mortuus est et Prophetæ, et tu dicis, Si quis sermonem meum servaverit, mortem non gustabit in æternum. Videte locutionem Scripturarum: Mortem non videbit, id est, gustabit. Mortem videbit, mortem gustabit. Quis videt? quis gustat? Quos oculos habet homo, ut vident quando moritur? Quando veniendo mors ipsos oculos claudit ne aliquid videant; quomodo dicitur, non videbit mortem? Item quo palato, quibus faucibus mors gustatur, ut quid sapiat dignoscatur? Quando totum sensum tollit, quid in palato remanebit? Sed videbit dictum est et gustabit, pro eo quod est, experietur.

But you, Lord, what do you say of yourself? “Amen, amen, I say to you: if anyone keeps my word, he will not see death forever.” You, he says, say, “You have a demon”; I call you to life: keep my word, and you will not die. They heard, “He will not see death forever who keeps my word,” and they were angry, because they were already dead with that death which was to be avoided. “So the Jews said, Now we know that you have a demon. Abraham is dead, and the prophets; and you say, If anyone keeps my word, he will not taste death forever.” See the manner of speech of the Scriptures: “He will not see death,” that is, will not taste it. He will see death, he will taste death. Who sees it? Who tastes it? What eyes does a man have, to see when he dies? When death, by coming, closes the very eyes so that they see nothing, how is it said, “He will not see death”? Again, with what palate, with what throat is death tasted, so that what it tastes of may be discerned? When it takes away all sense, what will remain in the palate? But “will see” and “will taste” are said for “will experience.”

John 8:51 (quotation, high confidence) · John 8:52 (quotation, high confidence)

Notes and citation

Summary: Christ promised that whoever keeps his word will not “see” or “taste” death, that is, will not experience it; the Jews mocked, citing the deaths of Abraham and the prophets.

John 8:51–52 is quoted. The digital text writes some Latin words of the quotation in Greek-looking letters (νοbis, serνaνeтit); these are read as vobis and servaverit.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Quos oculus → Quos oculos); OCR slip in the digital text (dieo νοbis; → dico vobis); OCR slip in the digital text (faucibas mors gustalur → faucibus mors gustatur); OCR slip in the digital text (ill æternum → in æternum); OCR slip in the digital text (morluus eat → mortuus est); OCR slip in the digital text (noa moriemini. lUi → non moriemini. Illi); OCR slip in the digital text (serνaνeтit → servaverit); OCR slip in the digital text (utem servaverit → meum servaverit); OCR slip in the digital text (videbir → videbit)): dieo νοbis; → dico vobis; serνaνeтit → servaverit; ill æternum → in æternum; noa moriemini. lUi → non moriemini. Illi; morluus eat → mortuus est; utem servaverit → meum servaverit; Quos oculus → Quos oculos; videbir → videbit; faucibas mors gustalur → faucibus mors gustatur.

Topics: Eschatology

Cite (SBL): Augustine, Tract. Ev. Jo. 43.10 (PL 35:1709; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-10). (abbreviation not yet checked)

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43.11PL 35:1709

Hæc Dominus, parum est si dicam, morituris, loquebatur moriturus: quia et Domini exitus mortis, sicut loquitur Psalmus. Cum ergo et morituris loqueretur, et moriturus loqueretur, quid sibi vult quod ait, Qui sermonem meum servaverit, mortem non videbit in æternum; nisi quia videbat Do minus aliam mortem, de qua nos liberare venerat, mortem secundam, mortem æternam, mortem gehen narum, mortem damnationis cum diabolo et angelis ejus? Ipsa est vera mors: nam ista migratio est. Quid est ista mors? Relictio corporis, depositio sarcinæ gravis: sed si alia sarcina non portetur, qua homo in gehennas præcipitetur. De ipsa ergo morte Domi nus dixit, Mortem non videbit in æternum, qui sermo nem meum servaverit.

The Lord, about to die, was saying these things (it is too little if I say) to men about to die: for “to the Lord belong the issues of death,” as the Psalm says. Since, then, he was speaking both to men about to die and as one about to die, what does he mean by saying, “He who keeps my word will not see death forever,” unless the Lord saw another death, from which he had come to free us: the second death, eternal death, the death of Gehenna, the death of damnation with the devil and his angels? That is true death; for this one is a departure. What is this death? The leaving of the body, the laying down of a heavy burden; but only if another burden is not carried, by which a man is thrown headlong into Gehenna. Of that death, then, the Lord said, “He will not see death forever who keeps my word.”

Ps 68:20 (67:21 LXX) (quotation, high confidence) · John 8:51 (quotation, high confidence) · Rev 20:14 (allusion, high confidence) · Matt 25:41 (allusion, high confidence)

Notes and citation

Summary: The death Christ promised to spare us is the second, eternal death of damnation; bodily death is only a departure.

Ps 68:20 (67:21 LXX), John 8:51, Rev 20:14 (the second death), and Matt 25:41 are quoted or alluded to.

Notes on the original text

Digital text corrected (OCR slip in the digital text (ct moriturus → et moriturus); OCR slip in the digital text (libcrare → liberare); OCR slip in the digital text (mors?Relictio corporis,depositio → mors? Relictio corporis, depositio); OCR slip in the digital text (nou portetur → non portetur); OCR slip in the digital text (quiet sibi vult → quid sibi vult)): ct moriturus → et moriturus; quiet sibi vult → quid sibi vult; libcrare → liberare; mors?Relictio corporis,depositio → mors? Relictio corporis, depositio; nou portetur → non portetur.

Topics: Eschatology

Cite (SBL): Augustine, Tract. Ev. Jo. 43.11 (PL 35:1709; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-11). (abbreviation not yet checked)

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43.12PL 35:1709–1711

Non expavescamus istam mortem, sed illam timeamus. Quod est autem gravius, multi perverse timendo istam, inciderunt in illam. Dictum est ali quibus, Adorate idola; quod si non feceritis, interficiemini: aut quemadmodum ille Nabuchodonosor dixit, Si non feceritis, mittemini in caminum ignis ardentis. Multi timuerunt et adoraverunt; nolentes mori mortui sunt: timendo mortem quæ non evaditur, in ciderunt in mortem quam evadere feliciter possent, si istam quae non evaditur, infeliciter non timerent. Na tus es homo, moriturus es. Qua ibis, ut non moria ris? quid facies ut non moriaris? Ut Dominus tuus necessitate moriturum consolaretur, voluntate mori dignatus est. Quando vides Christum mortuum, dedi gnaris mori? Ergo moriturus es: qua evadas hoc, non habes. Hodie sit, cras sit; futurum est, debitum est reddendum. Quid ergo agit homo timens, fugiens, occultans se ne inveniatur ab inimico? Numquid agit ut non moriatur? Sed ut paulo serius moriatur. Non accipit debiti securitatem, sed postulat dilationem. Quantumlibet diu differatur, veniet quod differtur. Illam mortem timeamus quam timuerunt tres viri, quando dixerunt regi: Potens est Deus etiam de ista flamma liberare nos; sed et si non. Ibi fuit timor illius mortis, quam modo Dominus comminatur, quando dixerunt, Sed et si noluerit aperte liberare, potest in occulto coronare. Unde et ipse Dominus facturus martyres, et caput martyrum futurus ait: Nolite timere eos qui occidunt corpus, et postea non habent quid faciant. Quomodo non habent quid faciant? Quid si cum occiderint, corpus bestiis lacerandum et diripiendum alitibus projiciant? vide tur adhuc sævitia habere quod faciat. Sed cui facit? Qui migravit. Inest corpus, sed nullus est sensus: habitatio jacet, habitator abscessit. Ergo postea non habent quid faciant: non sentienti enim nihil faciunt. Sed eum timete qui habet potestatem et corpus et animam occidere in gehenna ignis. Ecce de qua morte loquebatur, cum diceret: Qui sermonem meum servaverit, mortem non videbit in æternum. Servemus ergo, fratres, sermonem ipsius in fide; perventuri ad speciem, cum acceperimus plenissimam libertatem.

Let us not dread this death, but let us fear that one. And what is graver, many, by perversely fearing this one, have fallen into that one. It was said to some, “Worship idols; and if you do not, you will be killed”; or as that Nebuchadnezzar said, “If you do not, you will be thrown into the furnace of burning fire.” Many feared and worshiped; not wishing to die, they died: by fearing the death that is not escaped, they fell into the death they could have escaped happily, if they had not unhappily feared this one which is not escaped. You were born a man; you are going to die. Where will you go so as not to die? What will you do so as not to die? So that your Lord might console you who must die by necessity, he deigned to die by will. When you see Christ dead, do you disdain to die? So you are going to die: you have no way to escape this. Let it be today, let it be tomorrow; it is to come; the debt must be paid. What, then, does a man achieve by fearing, fleeing, hiding so as not to be found by the enemy? Does he bring it about that he does not die? Only that he dies a little later. He does not receive security from the debt, but asks for a delay. However long it is put off, what is put off will come. Let us fear that death which the three men feared when they said to the king, “God is able to free us even from this flame; but even if not.” There was the fear of that death which the Lord now threatens, when they said, “But even if he does not will to free us openly, he can crown us in secret.” Hence the Lord himself, who would make martyrs and would be the head of martyrs, says, “Do not fear those who kill the body, and afterward have nothing that they can do.” How have they nothing they can do? What if, when they have killed, they throw out the body to be torn by beasts and plundered by birds? Cruelty seems still to have something to do. But to whom does it do it? To one who has departed. The body is there, but there is no feeling: the dwelling lies there, the dweller has gone away. So afterward they have nothing they can do: for they do nothing to one who does not feel. “But fear him who has power to kill both body and soul in the Gehenna of fire.” See of what death he was speaking when he said, “He who keeps my word will not see death forever.” So, brothers, let us keep his word in faith, as those who will come to sight when we have received the fullest freedom.

Dan 3:15 (quotation, high confidence) · Dan 3:17 (quotation, high confidence) · Dan 3:18 (quotation, high confidence) · Luke 12:4 (quotation, high confidence) · Matt 10:28 (quotation, high confidence) · John 8:51 (quotation, high confidence)

Notes and citation

Summary: Many, fearing bodily death, fell into eternal death by worshiping idols; we must fear the death of Gehenna, as the three young men and the martyrs did, keeping Christ's word in faith.

Dan 3:15, 17–18, Matt 10:28 (Luke 12:4–5), and John 8:51 are quoted. The words “even if he does not will to free us openly, he can crown us in secret” are Augustine's paraphrase of the three men's meaning. The martyrs' refusal of idol worship is translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text ((aciaut: nrm sentienti → faciant: non sentienti); OCR slip in the digital text (Dommus → Dominus); OCR slip in the digital text (Eccc → Ecce); OCR slip in the digital text (Patens → Potens); OCR slip in the digital text (ardenlil → ardentis); OCR slip in the digital text (ct caput → et caput); OCR slip in the digital text (eoa gui occidant → eos qui occidunt); OCR slip in the digital text (eumtimete → eum timete); OCR slip in the digital text (faciL → facit); OCR slip in the digital text (faciant?Quid si runa occiderint → faciant? Quid si cum occiderint); OCR slip in the digital text (habitatur abscessit → habitator abscessit); OCR slip in the digital text (liherare → liberare); OCR slip in the digital text (mortuam → mortuum); OCR slip in the digital text (nou feceritis, interficieminl → non feceritis, interficiemini); OCR slip in the digital text (projiciant?vide tur adbuc sævitia babere → projiciant? vide tur adhuc sævitia habere); OCR slip in the digital text (putestatem et corpus et aui- MMM → potestatem et corpus et animam); OCR slip in the digital text (reddendum Quid → reddendum. Quid); OCR slip in the digital text (se IIC inveniatur → se ne inveniatur); OCR slip in the digital text (secuntatcm → securitatem); OCR slip in the digital text (sermo. nem → sermonem); OCR slip in the digital text (uon evaditur → non evaditur); OCR slip in the digital text (videbitin → videbit in); OCR slip in the digital text (voluntate mon → voluntate mori)): nou feceritis, interficieminl → non feceritis, interficiemini; ardenlil → ardentis; uon evaditur → non evaditur; Dommus → Dominus; voluntate mon → voluntate mori; mortuam → mortuum; reddendum Quid → reddendum. Quid; se IIC inveniatur → se ne inveniatur; secuntatcm → securitatem; Patens → Potens; liherare → liberare; ct caput → et caput; eoa gui occidant → eos qui occidunt; faciant?Quid si runa occiderint → faciant? Quid si cum occiderint; projiciant?vide tur adbuc sævitia babere → projiciant? vide tur adhuc sævitia habere; faciL → facit; habitatur abscessit → habitator abscessit; (aciaut: nrm sentienti → faciant: non sentienti; eumtimete → eum timete; putestatem et corpus et aui- MMM → potestatem et corpus et animam; Eccc → Ecce; videbitin → videbit in; sermo. nem → sermonem.

Topics: Martyrdom, Eschatology

Cite (SBL): Augustine, Tract. Ev. Jo. 43.12 (PL 35:1709–1711; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-12). (abbreviation not yet checked)

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43.13PL 35:1711

Isti autem indignantes mortui, et morti sempiternæ prædestinati, respondebant conviciose, et dice bant: Modo cognovimus quia dæmonium habes. Abraham mortuus est et Prophetæ. Sed ista morte quam Dominus vult intelligi, nec Abraham mortuus est, nec Pro phetæ. Illi enim mortui sunt, et vivunt: isti vivebant, et mortui erant. Nam respondens quodam loco Sadducaeis moventibus quaestionem de resurrectione, hoc ait ipse Dominus: De resurrectione autem mortuorum non legi stis, quomodo ait Dominus de rubo ad Moysen, Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob? Non est Deus mortuorum, sed vivorum. Si ergo illi vivunt, laboremus sic vivere, ut cum illis vivere possimus, cum mortui fuerimus. Quem teipsum facis, inquiunt, ut dicas, Mortem non videbit in æternum, qui sermonem meum servaverit; cum scias et Abraham mortuum et prophetas?

But they, indignant dead men, predestined to eternal death, answered abusively and said, “Now we know that you have a demon. Abraham is dead, and the prophets.” But by that death which the Lord wishes to be understood, neither Abraham died nor the prophets. For they died and live; these were living and were dead. For in answering the Sadducees in a certain place, when they raised a question about the resurrection, the Lord himself says this: “But concerning the resurrection of the dead, have you not read how the Lord said to Moses from the bush, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead but of the living.” If, then, they live, let us labor so to live that we may be able to live with them when we have died. “Whom do you make yourself,” they say, “that you say, He will not see death forever who keeps my word, when you know that both Abraham and the prophets are dead?”

John 8:52 (quotation, high confidence) · John 8:53 (quotation, high confidence) · Mark 12:26 (quotation, high confidence) · Mark 12:27 (quotation, high confidence) · Exod 3:6 (quotation, high confidence)

Notes and citation

Summary: Abraham and the prophets, though dead in body, live, for God is the God of the living; it was Christ's accusers who were truly dead.

John 8:52–53 and Mark 12:26–27 (Matt 22:31–32; Exod 3:6) are quoted. Augustine's description of Christ's opponents as “predestined to eternal death” is translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Illienim → Illi enim); OCR slip in the digital text (aitipse → ait ipse); OCR slip in the digital text (cognovimu. quia dæmonium habes.Abraham mortuus eat → cognovimus quia dæmonium habes. Abraham mortuus est); OCR slip in the digital text (ilL dicas, Mortem HOM videbit in æternum, gui → ut dicas, Mortem non videbit in æternum, qui); OCR slip in the digital text (intelligi,nec → intelligi, nec); OCR slip in the digital text (possimus' → possimus,); OCR slip in the digital text (semptternæ → sempiternæ)): semptternæ → sempiternæ; cognovimu. quia dæmonium habes.Abraham mortuus eat → cognovimus quia dæmonium habes. Abraham mortuus est; intelligi,nec → intelligi, nec; Illienim → Illi enim; aitipse → ait ipse; possimus' → possimus,; ilL dicas, Mortem HOM videbit in æternum, gui → ut dicas, Mortem non videbit in æternum, qui.

Topics: Eschatology

Cite (SBL): Augustine, Tract. Ev. Jo. 43.13 (PL 35:1711; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-13). (abbreviation not yet checked)

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43.14PL 35:1711

Respondit Jesus: Si ego glorifico meipsum, gloria mea nihil est: est Pater meus qui glorificat me. Hoc ait propter illud quod dixerunt, Quem teipsum facis? Refert enim gloriam suam ad Patrem, de quo est quod Deus est. Aliquando Ariani et de isto verbo calumniantur fidei nostræ, et dicunt: Ecce major est Pater, quia utique glorificat Filium. Hæretice, non legisti et ipsum Filium dicentem quod glorificet Pa trem suum? Si et ille Filium glorificat, et Filius Patrem glorificat: pone pervicaciam, agnosce æqualitatem, corrige perversitatem.

“Jesus answered, If I glorify myself, my glory is nothing; it is my Father who glorifies me.” He says this because of what they said, “Whom do you make yourself?” For he refers his glory to the Father, from whom it is that he is God. Sometimes the Arians slander our faith with this word too, and say, “See, the Father is greater, because he glorifies the Son.” Heretic, have you not read that the Son himself too says that he glorifies his Father? If both he glorifies the Son and the Son glorifies the Father, put away obstinacy, acknowledge equality, correct perversity.

John 8:54 (quotation, high confidence) · John 17:4 (allusion, high confidence)

Notes and citation

Summary: Christ refers his glory to the Father; against the Arians, Father and Son glorify each other, which shows equality.

John 8:54 is quoted; John 17:1, 4 (the Son glorifying the Father) is alluded to. Augustine's address to the Arian is translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Respondilt J esus → Respondit Jesus); OCR slip in the digital text (estPuter → est Pater); OCR slip in the digital text (pervicaciam. agnosce → pervicaciam, agnosce); OCR slip in the digital text (propterillud → propter illud)): Respondilt J esus → Respondit Jesus; estPuter → est Pater; propterillud → propter illud; pervicaciam. agnosce → pervicaciam, agnosce.

Topics: Trinity, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 43.14 (PL 35:1711; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-14). (abbreviation not yet checked)

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43.15PL 35:1711

Est ergo, inquit, Pater meus qui glorificat me, quem vos dicitis, Quia Deus noster est, et non cogno vistis eum. Videte, fratres mei, quemadmodum ostendat ipsum Deum Patrem esse Christi, qui annuntiatus est et Judæis. Propterea dico, quia rursus quidam hæretici dicunt Deum annuntiatum in Veteri Testa mento, non esse Patrem Christi; sed nescio quem principem malorum angelorum. Manichæi sunt qui ista dicunt, Marcionitæ sunt qui ista dicunt. Sunt et alii fortasse hæretici, quos commemorare vel non opus est, vel a me omnes recoli in præsentia non pos sunt: non defuerunt tamen qui hoc dicerent. Itaque attendite, ut habeatis quid dicatis et contra ipsos. Eum dicit Patrem suum Dominus Christus, quem illi dicebant Deum suum, et non cognoverunt: si enim ipsum cognovissent, ejus Filium recepissent. Ego autem, inquit, novi eum. Secundum carnem judicantibus potuit et hinc arrogans videri, quia dixit, Ego novi eum. Sed videte quid sequatur: Si dixero quia non novi eum, ero similis vobis mendax. Ergo arrogantia non ita caveatur, ut veritas relinquatur. Sed scio eum, et sermonem ejus servo. Sermonem Patris tanquam Filius loquebatur; et ipse erat Verbum Pa tris, quod hominibus loquebatur.

“It is my Father,” he says, “who glorifies me, of whom you say that he is our God; and you have not known him.” See, my brothers, how he shows that the very God who was proclaimed to the Jews too is the Father of Christ. I say this because again certain heretics say that the God proclaimed in the Old Testament is not the Father of Christ, but some prince or other of the evil angels. It is the Manichees who say this, it is the Marcionites who say this. There are perhaps other heretics too, whom either there is no need to mention or who cannot all be recalled by me at present; yet there have not been lacking those who said this. So attend, so that you may have something to say against them too. The Lord Christ calls him his Father whom they called their God, and did not know; for if they had known him, they would have received his Son. “But I,” he says, “know him.” To those judging according to the flesh he could seem arrogant here too, because he said, “I know him.” But see what follows: “If I say that I do not know him, I shall be a liar like you.” So let arrogance not be avoided in such a way that truth is abandoned. “But I know him and keep his word.” He was speaking the word of the Father as the Son; and he himself was the Word of the Father, who was speaking to men.

John 8:54 (quotation, high confidence) · John 8:55 (quotation, high confidence)

Notes and citation

Summary: Against the Manichees and Marcionites, Christ shows that the God of the Jews is his Father, whom he knows and whose word he keeps, being himself that Word.

John 8:54–55 is quoted. Augustine's description of the Manichees and Marcionites is translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Cbristi → Christi); OCR slip in the digital text (Eat ergo, inquit, Pater meus qui glorificatme, quem VOl dicitis, Quia Deus noster est, el non cogno vistis cum → Est ergo, inquit, Pater meus qui glorificat me, quem vos dicitis, Quia Deus noster est, et non cogno vistis eum); OCR slip in the digital text (Eumdicit Patrem suum.Dominus → Eum dicit Patrem suum Dominus); OCR slip in the digital text (Sunt ct alii → Sunt et alii); OCR slip in the digital text (dcfucrunt tamen quihoc → defuerunt tamen qui hoc); OCR slip in the digital text (diCUnt → dicunt); OCR slip in the digital text (habeatisquid → habeatis quid); OCR slip in the digital text (ipso erat → ipse erat); OCR slip in the digital text (ipsumcognovissent, ejusFilium → ipsum cognovissent, ejus Filium); OCR slip in the digital text (judicautibus → judicantibus); OCR slip in the digital text (noM cum → novi eum); OCR slip in the digital text (nun cognoverunt → non cognoverunt); OCR slip in the digital text (oslendat → ostendat); OCR slip in the digital text (qucm principėm → quem principem); OCR slip in the digital text (reliquatur. Sect → relinquatur. Sed); OCR slip in the digital text (sermortem → sermonem); OCR slip in the digital text (vela mc omnes → vel a me omnes)): Eat ergo, inquit, Pater meus qui glorificatme, quem VOl dicitis, Quia Deus noster est, el non cogno vistis cum → Est ergo, inquit, Pater meus qui glorificat me, quem vos dicitis, Quia Deus noster est, et non cogno vistis eum; oslendat → ostendat; Cbristi → Christi; qucm principėm → quem principem; diCUnt → dicunt; Sunt ct alii → Sunt et alii; vela mc omnes → vel a me omnes; dcfucrunt tamen quihoc → defuerunt tamen qui hoc; habeatisquid → habeatis quid; Eumdicit Patrem suum.Dominus → Eum dicit Patrem suum Dominus; nun cognoverunt → non cognoverunt; ipsumcognovissent, ejusFilium → ipsum cognovissent, ejus Filium; judicautibus → judicantibus; noM cum → novi eum; reliquatur. Sect → relinquatur. Sed; sermortem → sermonem; ipso erat → ipse erat.

Topics: Heresy, Trinity

Cite (SBL): Augustine, Tract. Ev. Jo. 43.15 (PL 35:1711; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-15). (abbreviation not yet checked)

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43.16PL 35:1711–1713

Abraham pater vester exsultavit ut videret diem meum; et vidit, et gavisus est. Magnum testimonium perhibet Abrahæ, semen Abrahæ, creator Abrahæ: Abraham exsultavit, inquit, ut videret diem meum. Non timuit, sed exsultavit ut videret. Erat enim in illo charitas quæ foras mittit timorem. Non ait, Exsultavit, quia vidit; sed, exsultavit ut videret. Credens utique exsultavit sperando, ut videret intelligendo. Et vidit, Et quid potuit plus dicere, vel quid debuit plus dicere Dominus Jesus Christus? Et vidit, inquit, et gavisus est. Quis explicat hoc gaudium, fratres mei? Si gavisi sunt illi quibus Dominus oculos carnis aperuit, quale gaudium fuit videntis cordis oculis lucem ineffabilem, Verbum manens, splendo rem piis mentibus refulgentem, sapientiam indeficientem, apud Patrem manentem Deum, et aliquando in carne venturum, nec de Patris gremio recessurum? Totum hoc vidit Abraham. Nam quod ait, diem meum, incertum potest esse unde dixerit; utrum diem Domini temporalem quo erat venturus in carne, an diem Domini qui nescit ortum, nescit occasum. Sed ego non dubito patrem Abraham totum scisse. Et ubi inveniam? An sufficere nobis debet testimonium Domini nostri Jesu Christi? Putemus nos invenire non posse, quia forte difficile est, quomodo manifestum sit quod Abra ham exsultavit ut videret diem Christi, et vidit, et gavisus est. Et si nos non invenimus, numquid mentiri veritas posset? Credamus veritati, et de Abrahae meritis minime dubitemus. Tamen audite unum locum, qui mihi interim occurrit. Pater Abraham quando misit servum suum, ut peteret uxorem filio suo Isaac, hoc eum sacramento obstrinxit, ut fideliter quod jubebatur impleret, et sciret etiam ipse quid faceret. Magna enim res agebatur, quando Abrahae semini conjugium quærebatur. Sed ut hoc cognosceret servus quod noverat Abraham, quia nepotes non carnaliter desiderabat, nec de genere suo aliquid carnale sapie bat; ait servo suo quem mittebat: Pone manum sub femore meo, et jura per Deum cœli. Quid vult Deus cœli ad femur Abrahæ? Jam intelli gitis sacramentum: per femur, genus. Ergo quæ fuit illa juratio, nisi quia significabatur de genere Abrahæ venturum in carne Deum cœli? Stulti reprehendunt Abraham, quia dixit, Mitte manum sub femore meo. Qui reprehendunt carnem Christi, reprehendunt factum Abrahæ. Nos autem, fratres, si agnoscimus carnem Christi venerandam, illud femur non contemnamus, sed in prophetia dictum accipiamus. Etenim propheta erat Abraham. Cujus propheta? Seminis sui et Domini sui. Semen suum significavit dicendo, Mitte manum sub femore meo. Dominum suum significavit addendo, et jura per Deum cæli.

“Abraham your father rejoiced to see my day; and he saw it, and was glad.” The seed of Abraham, the creator of Abraham, bears a great testimony to Abraham: “Abraham rejoiced,” he says, “to see my day.” He did not fear, but rejoiced to see. For there was in him the love that casts out fear. He does not say, “He rejoiced because he saw,” but “he rejoiced to see.” Believing, surely, he rejoiced in hoping, so that he might see by understanding. “And he saw.” And what more could the Lord Jesus Christ say, or what more ought he to say? “And he saw,” he says, “and was glad.” Who can explain this joy, my brothers? If those rejoiced whose eyes of flesh the Lord opened, what joy was it for one who saw with the eyes of the heart the ineffable light, the abiding Word, the splendor shining on pious minds, the unfailing wisdom, God abiding with the Father, and at some time to come in the flesh, and not to withdraw from the Father's bosom? All this Abraham saw. For as to his saying “my day,” it may be uncertain in what sense he said it: whether the Lord's temporal day, on which he was to come in the flesh, or the Lord's day which knows no rising and knows no setting. But I do not doubt that father Abraham knew it all. And where shall I find it? Or ought the testimony of our Lord Jesus Christ to be enough for us? Let us suppose that we cannot find it, because perhaps it is difficult how it may be made plain that Abraham rejoiced to see Christ's day, and saw it, and was glad. Even if we do not find it, could the Truth lie? Let us believe the Truth and not doubt at all about the merits of Abraham. Yet hear one passage that occurs to me meanwhile. Father Abraham, when he sent his servant to seek a wife for his son Isaac, bound him by this oath, that he should faithfully fulfill what he was commanded, and should himself know what he was doing. For a great thing was being done when a marriage was being sought for the seed of Abraham. But so that the servant might know what Abraham knew, that he did not desire grandsons in a carnal way, nor think anything carnal about his lineage, he said to the servant whom he was sending, “Put your hand under my thigh, and swear by the God of heaven.” What has the God of heaven to do with Abraham's thigh? You understand the sacrament already: by the thigh, the lineage. So what was that oath, unless it signified that from the lineage of Abraham the God of heaven would come in the flesh? Fools find fault with Abraham because he said, “Put your hand under my thigh.” Those who find fault with the flesh of Christ find fault with Abraham's act. But we, brothers, if we acknowledge the flesh of Christ as to be venerated, let us not despise that thigh, but take it as spoken in prophecy. For Abraham was a prophet. A prophet of whom? Of his seed and of his Lord. He signified his seed by saying, “Put your hand under my thigh.” He signified his Lord by adding, “and swear by the God of heaven.”

John 8:56 (quotation, high confidence) · 1 John 4:18 (allusion, high confidence) · Gen 24:2 (quotation, high confidence) · Gen 24:3 (quotation, high confidence)

Notes and citation

Summary: Abraham saw Christ's day with the eyes of the heart and rejoiced; his oath by the God of heaven with a hand under his thigh foretold that God would come in the flesh from his lineage.

John 8:56, 1 John 4:18, and Gen 24:2–3 are quoted. Sacramentum is rendered “sacrament” (here a hidden sign). Augustine's interpretation of the oath is translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Abrahamexsultavit → Abraham exsultavit); OCR slip in the digital text (Domim → Domini); OCR slip in the digital text (Et tii nos → Et si nos); OCR slip in the digital text (III videret → ut videret); OCR slip in the digital text (Non nit → Non ait); OCR slip in the digital text (PatriS → Patris); OCR slip in the digital text (Stuli → Stulti); OCR slip in the digital text (cognosccret → cognosceret); OCR slip in the digital text (csse unde dixeril → esse unde dixerit); OCR slip in the digital text (cæli, → cæli.); OCR slip in the digital text (exaultavit → exsultavit); OCR slip in the digital text (gavisusest → gavisus est); OCR slip in the digital text (illlelligendo → intelligendo); OCR slip in the digital text (ilomini → Domini); OCR slip in the digital text (iu carne → in carne); OCR slip in the digital text (juratio,nisi → juratio, nisi); OCR slip in the digital text (mecntibus → mentibus); OCR slip in the digital text (oculis s lucem → oculis lucem); OCR slip in the digital text (pcteret → peteret); OCR slip in the digital text (qnia → quia); OCR slip in the digital text (res, agebatur → res agebatur); OCR slip in the digital text (suo femore → sub femore); OCR slip in the digital text (sxplicat → explicat)): gavisusest → gavisus est; Abrahamexsultavit → Abraham exsultavit; III videret → ut videret; Non nit → Non ait; exaultavit → exsultavit; illlelligendo → intelligendo; sxplicat → explicat; oculis s lucem → oculis lucem; mecntibus → mentibus; PatriS → Patris; csse unde dixeril → esse unde dixerit; Domim → Domini; iu carne → in carne; ilomini → Domini; Et tii nos → Et si nos; pcteret → peteret; res, agebatur → res agebatur; cognosccret → cognosceret; qnia → quia; suo femore → sub femore; juratio,nisi → juratio, nisi; Stuli → Stulti; cæli, → cæli..

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 43.16 (PL 35:1711–1713; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-16). (abbreviation not yet checked)

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43.17PL 35:1713

Irati Judæi responderunt: Quinquaginta annos nondum habes, et Abraham vidisti? Et Dominus: Amen, amen dico vobis; antequam Abraham fieret, ego sum. Appende verba, et cognosce mysterium. Antequam Abraham fieret. Intellige, fieret ad humanam facturam, sum vero ad divinam pertinere substantiam. Fieret, quia creatura est Abraham. Non dixit, Antequam Abraham esset, ego eram; sed, Antequam Abraham fieret, qui nisi per me non fieret, ego sum. Neque hoc dixit, Antequam Abraham fieret, ego factus sum. In principio enim fecit Deus cælum et terram: nam in principio erat Verbum. Antequam fieret Abraham, ego sum. Agnoscite Creatorem, discer nite creaturam. Qui loquebatur, semen Abrahæ factus erat; et ut Abraham fieret, ante Abraham ipse erat.

The Jews, angry, answered, “You are not yet fifty years old, and you have seen Abraham?” And the Lord: “Amen, amen, I say to you, before Abraham came to be, I am.” Weigh the words, and recognize the mystery. “Before Abraham came to be.” Understand that “came to be” belongs to human making, but “am” to the divine substance. “Came to be,” because Abraham is a creature. He did not say, “Before Abraham was, I was,” but “Before Abraham came to be,” who would not have come to be except through me, “I am.” Nor did he say this: “Before Abraham came to be, I was made.” For “in the beginning God made heaven and earth”; for “in the beginning was the Word.” “Before Abraham came to be, I am.” Recognize the Creator, distinguish the creature. He who was speaking had been made the seed of Abraham; and so that Abraham might come to be, he himself was before Abraham.

John 8:57 (quotation, high confidence) · John 8:58 (quotation, high confidence) · Gen 1:1 (quotation, high confidence) · John 1:1 (quotation, high confidence)

Notes and citation

Summary: “Before Abraham came to be, I am” contrasts the creature's coming to be with the Creator's eternal being.

John 8:57–58, Gen 1:1, and John 1:1 are quoted.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Abrah:e → Abrahæ); OCR slip in the digital text (Ahraham esset → Abraham esset); OCR slip in the digital text (Antequam.Abraham fieret, cgo factus sum, In urincipio → Antequam Abraham fieret, ego factus sum. In principio); OCR slip in the digital text (ame Abraham → ante Abraham); OCR slip in the digital text (amos → annos); OCR slip in the digital text (ct ut → et ut); OCR slip in the digital text (discer nile ereaturam → discer nite creaturam); OCR slip in the digital text (ego sunt. Agnoscitc → ego sum. Agnoscite); OCR slip in the digital text (fleret, ego sum Neqoe → fieret, ego sum. Neque); OCR slip in the digital text (iu principio erat Verbuu,. Antequam ' → in principio erat Verbum. Antequam); OCR slip in the digital text (lierel → fieret); OCR slip in the digital text (lutellige → Intellige); OCR slip in the digital text (perHnere → pertinere); OCR slip in the digital text (vcro → vero); OCR slip in the digital text (vidisti I Et → vidisti? Et)): amos → annos; vidisti I Et → vidisti? Et; lutellige → Intellige; vcro → vero; perHnere → pertinere; Ahraham esset → Abraham esset; lierel → fieret; fleret, ego sum Neqoe → fieret, ego sum. Neque; Antequam.Abraham fieret, cgo factus sum, In urincipio → Antequam Abraham fieret, ego factus sum. In principio; iu principio erat Verbuu,. Antequam ' → in principio erat Verbum. Antequam; ego sunt. Agnoscitc → ego sum. Agnoscite; discer nile ereaturam → discer nite creaturam; Abrah:e → Abrahæ; ct ut → et ut; ame Abraham → ante Abraham.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 43.17 (PL 35:1713; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-17). (abbreviation not yet checked)

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43.18PL 35:1713

Hinc jam velut Abrahæ apertissimo convicio commoti sunt acrius. Blasphemasse quippe illis visus est Dominus Christus, quoniam dixit, Antequam Abra ham fieret, ego sum. Tulerunt ergo lapides ut jacerent in eum. Tanta duritia quo curreret, nisi ad similes? Jesus autem, tanquam homo, tanquam in forma servi, tanquam humilis, tanquam passurus, tanquam moriturus, tanquam nos suo sanguine redempturus: non tanquam ille qui est, non tanquam in principio Ver bum, et Verbum apud Deum. Nam cum illi lapides tulerunt ut mitterent in eum, quid magnum erat ut eos continuo dehiscens terra sorberet, et pro lapidibus inferos invenirent? Non erat magnum Deo: sed magis erat commendanda patientia, quam exserenda po tentia. Abscondit se ergo ab eis, ne lapidaretur. Tan quam homo a lapidibus fugit: sed væ illis a quorum lapideis cordibus Deus fugit!

Hereupon, as though by a most open insult to Abraham, they were more sharply provoked. For the Lord Christ seemed to them to have blasphemed, because he said, “Before Abraham came to be, I am.” “So they took up stones to throw at him.” To what would such hardness run but to its like? “But Jesus” (as man, as in the form of a servant, as lowly, as one about to suffer, about to die, about to redeem us with his blood; not as he who is, not as the Word in the beginning, and the Word with God). For when they took up stones to throw at him, what great thing was it for the earth to open at once and swallow them, so that instead of stones they would find the underworld? It was no great thing for God; but patience was rather to be commended than power displayed. So “he hid himself from them,” so as not to be stoned. As man he fled from stones; but woe to those from whose stony hearts God flees!

John 8:58 (quotation, high confidence) · John 8:59 (quotation, high confidence)

Notes and citation

Summary: When they took up stones, Christ, though he could have destroyed them, hid himself as man, commending patience rather than power.

John 8:58–59 is quoted. The digital text's “mon turus” is read as moriturus (“about to die”).

Notes on the original text

Digital text corrected (OCR slip in the digital text (Dcum → Deum); OCR slip in the digital text (ab cis → ab eis); OCR slip in the digital text (in enmt quid → in eum, quid); OCR slip in the digital text (jau velut Ahrabæ → jam velut Abrahæ); OCR slip in the digital text (lapidea → lapides); OCR slip in the digital text (mon turus → moriturus); OCR slip in the digital text (qnam → quam); OCR slip in the digital text (qoippc → quippe)): jau velut Ahrabæ → jam velut Abrahæ; qoippc → quippe; lapidea → lapides; mon turus → moriturus; Dcum → Deum; in enmt quid → in eum, quid; qnam → quam; ab cis → ab eis.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 43.18 (PL 35:1713; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-18). (abbreviation not yet checked)

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