Tractates on the Gospel of John 6.13–7.5

Augustine of Hippo · Tractates on the Gospel of John · ca. 406–420 · Hippo Regius · 19 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 6

6.13PL 35:1431

Intendat Charitas vestra: et quare designatum est nescio quid per columbam, ut baptizato Domino veniret columba, id est, Spiritus sanctus in specie columbæ, et maneret super eum, cum in adventu co lumbæ hoc cognosceret Joannes, propriam quamdam potestatem in Domino ad baptizandum? Quia per hanc propriam potestatem, sicut dixi, pax Ecclesiæ firmata est. Et potest fieri ut habeat aliquis Baptismum praeter columbam: ut prosit ei Baptismus præter colum bam, non potest. Intendat Charitas vestra, et intel ligat quod dico: nam et ista circumventione sæpe seducunt fratres nostros qui pigri et frigidi sunt. Simus simpliciores et ferventiores. Ecce, inquiunt, ego accepi, an non accepi? Respondeo, Accepisti. Si ergo accepi, non est quod mihi des; securus sum, etiam testimonio tuo: et ego enim me dico accepisse, et tu me fateris accepisse; utriusque lingua securum me facit: quid ergo mihi promittis? quare me vis catholicum facere, quando non mihi aliquid daturus es amplius, et me iam accepisse fateris quod te habere dicis? Ego autem quando dico, Veni ad me, dico quia non habes tu, qui fateris quia habeo: quare dicis, Veni ad me?

Let your Charity attend: why was something signified by the dove, so that after the Lord was baptized the dove came, that is, the Holy Spirit in the form of a dove, and remained upon him, when at the coming of the dove John recognized a certain power proper to the Lord for baptizing? Because by this proper power, as I have said, the peace of the Church has been made firm. And it can happen that someone has baptism outside the dove; that baptism should profit him outside the dove is impossible. Let your Charity attend and understand what I say: for by this deceit they often seduce those of our brothers who are lazy and cold. Let us be more simple and more fervent. "Look," they say, "have I received, or have I not received?" I answer, "You have received." "If, then, I have received, there is nothing for you to give me; I am safe, even by your own testimony: for I say that I have received, and you admit that I have received; the tongue of each of us makes me safe. What, then, do you promise me? Why do you want to make me a Catholic, when you are not going to give me anything more, and you admit that I have already received what you say you have? But when I say, 'Come to me,' I say that you do not have it, you who admit that I have it: why do you say, 'Come to me'?"

John 1:32 (allusion, high confidence) · John 1:33 (allusion, high confidence)

Notes and citation

Summary: One can have baptism outside the dove, the one Church, but it cannot profit him there; the Donatist asks why he should become a Catholic if he already has baptism.

Allusion: John 1:32-33. The speaker in the last part is a Donatist addressing a Catholic; the final sentence seems to put the Donatist practice of calling Catholics to rebaptism in contrast, and is translated as printed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Inc vis catlioli <um → me vis catholicum); OCR slip in the digital text (cst → est); OCR slip in the digital text (ct quare → et quare); OCR slip in the digital text (euim → enim); OCR slip in the digital text (fatcris → fateris); OCR slip in the digital text (habcat-aliquis → habeat aliquis); OCR slip in the digital text (luo → tuo); OCR slip in the digital text (noi des → mihi des); OCR slip in the digital text (præ tcr → praeter); OCR slip in the digital text (qni pigri ct → qui pigri et); OCR slip in the digital text (sccurum → securum); OCR slip in the digital text (super cum, cnm → super eum, cum); OCR slip in the digital text (uon → non)): ct quare → et quare; id cst, → id est,; super cum, cnm → super eum, cum; habcat-aliquis → habeat aliquis; præ tcr → praeter; bam, uon potest. → bam, non potest.; qni pigri ct → qui pigri et; noi des → mihi des; testimonio luo: → testimonio tuo:; euim → enim; sccurum → securum; Inc vis catlioli <um → me vis catholicum; fatcris → fateris.

Topics: Baptism, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 6.13 (PL 35:1431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-13). (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.

6.14PL 35:1431

Docet nos columba. Respondet enim de capite Domini, et dicit: Baptismum habes, charitatem au tem qua gemo non habes. Quid est hoc, inquit, Ba ptismum habeo, charitatem non habeo? Sacramenta habeo, et charitatem non? Noli clamare; ostende mihi quomodo habeat charitatem, qui dividit unitatem. Ego, inquit, habeo Baptismum. Habes, sed Baptismus ille sine charitate nihil tibi prodest; quia sine chari tate tu nihil es. Nam Baptismus ille, etiam in illo qui nihil est, non est nihil: Baptisma quippe illud aliquid est, et magnum aliquid est; propter illum de quo di ctum est, Hic est qui baptizat. Sed ne putares illud quod magnum est, tibi aliquid prodesse posse si non fueris in unitate, super baptizatum columba descendit, tanquam dicens: Si Baptismum habes, esto in co lumba, ne non tibi prosit quod habes. Veni ergo ad columbam, dicimus: non ut incipias habere quod non habebas, sed ut prodesse tibi incipiat quod habebas. Foris enim habebas Baptismum ad perniciem: intus si habueris, incipit prodesse ad salutem.

The dove teaches us. For it answers from the head of the Lord and says: "You have baptism, but the love with which I groan you do not have." "What is this," he says, "I have baptism and do not have love? I have the sacraments and not love?" Do not shout; show me how he has love who divides unity. "I," he says, "have baptism." You have it, but that baptism without love profits you nothing, because without love you are nothing. For that baptism, even in one who is nothing, is not nothing: that baptism is something, and something great, because of him of whom it was said, "This is he who baptizes." But so that you might not think that what is great can profit you anything if you are not in unity, the dove descended upon the baptized one, as if saying: "If you have baptism, be in the dove, lest what you have should not profit you." Come, then, to the dove, we say: not so that you may begin to have what you did not have, but so that what you had may begin to profit you. For outside you had baptism to your ruin; if you have it inside, it begins to profit you for salvation.

John 1:33 (quotation, high confidence) · 1 Cor 13:2 (allusion, high confidence)

Notes and citation

Summary: Those baptized outside the Church have true baptism but lack love, without which it profits nothing; they are called into unity not to receive baptism again but so that it may begin to profit them.

Quotation: John 1:33; allusion to 1 Cor 13:2-3. This is a central statement of Augustine's anti-Donatist doctrine of baptism; translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (babcs → habes); OCR slip in the digital text (ct magnuin → et magnum); OCR slip in the digital text (esl qui bapiizat → est qui baptizat); OCR slip in the digital text (lIabes → Habes); OCR slip in the digital text (libi → tibi); OCR slip in the digital text (salutem → salutem.)): lIabes → Habes; ct magnuin → et magnum; esl qui bapiizat → est qui baptizat; babcs → habes; libi → tibi; salutem → salutem..

Topics: Baptism, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 6.14 (PL 35:1431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-14). (abbreviation not yet checked)

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6.15PL 35:1431–1433

Non enim tantum tibi non proderat Baptisma, et non etiam oberat. Et sancta possunt obesse: in bonis enim sancta ad salutem insunt; in malis ad ju dicium. Certe enim, fratres, novimus quid accipia mus, et utique sanctum est quod accipimus, et nemo dicit, non esse sanctum: et quid ait Apostolus? Qui autem manducat et bibit indigne, Judicium sibi mandu cat et bibit. Non ait quia illa res mala est: sed quia ille malus, male accipiendo, ad judicium accipit bonum quod accipit. Num enim mala erat buccella quae tradita est Judæ a Domino? Absit. Medicus non daret venenum: sa lutem medicus dedit; sed indigne accipiendo, ad per niciem accepit qui non pacatus accepit. Sic ergo et qui baptizatur. Habeo, inquit, mihi. Fateor, habes: observa quod habes; eo ipso quod habes damnaberis. Quare? Quia rem columbæ præter columbam habes. Si rem columbae in columba habeas, securus habes. Puta te esse militarem: si characterem imperatoris tui intus habeas, securus militas; si extra habeas, non solum tibi ad militiam non prodest character ille, sed etiam pro desertore punieris. Veni ergo, veni, et noli dicere: Jam habeo, jam sufficit mihi. Veni; co lumba te vocat, gemendo te vocat. Fratres mei, vobis dico; gemendo vocate, non rixando: vocate orando, vocate invitando, vocate jejunando; de charitate intelligant quia doletis illos. Non dubito, fratres mei, quia si videant dolorem vestrum, confundentur, et reviviscent. Veni ergo, veni: noli timere; time si non venis: imo non time, sed plange. Veni, gaude bis si veneris: gemes quidem in tribulationibus peregrinationis; sed gaudebis in spe. Veni ubi est columba, cui dictum est, Una est columba mea, una est matri suæ. Columbam unam vides super caput Christi, linguas non vides in toto orbe terrarum? Idem Spiritus per columbam, idem et per linguas: si per columbam idem Spiritus, et per linguas idem Spiritus, Spiritus sanctus orbi terrarum datus est, a quo te praecidisti, ut clames cum corvo, non ut ge mas cum columba. Veni ergo.

For baptism was not only of no profit to you; it was even harming you. Even holy things can harm: for in the good, holy things are present for salvation; in the bad, for judgment. For certainly, brothers, we know what we receive, and what we receive is surely holy, and no one says that it is not holy; and what does the apostle say? "But he who eats and drinks unworthily eats and drinks judgment to himself." He does not say that the thing is bad, but that that man, being bad, by receiving badly receives to judgment the good thing he receives. For was the morsel bad that was handed to Judas by the Lord? Far from it. A physician would not give poison: the physician gave health; but by receiving unworthily, he who received without being at peace received it to his ruin. So too with one who is baptized. "I have it," he says, "for myself." I admit, you have it: watch what you have; by the very fact that you have it you will be condemned. Why? Because you have the thing of the dove outside the dove. If you have the thing of the dove inside the dove, you have it safely. Suppose you are a soldier: if you have your emperor's mark inside, you serve safely; if you have it outside, not only does that mark not profit you for military service, but you will even be punished as a deserter. Come, then, come, and do not say, "I already have it; it is enough for me." Come: the dove calls you, calls you by groaning. My brothers, I say to you: call them by groaning, not by quarreling; call them by praying, call them by inviting, call them by fasting; let them understand from your love that you grieve for them. I do not doubt, my brothers, that if they see your grief, they will be ashamed and come back to life. Come, then, come; do not fear; fear if you do not come; or rather, do not fear but lament. Come: you will rejoice if you come; you will groan indeed in the tribulations of the pilgrimage, but you will rejoice in hope. Come where the dove is, to whom it was said, "My dove is one; she is the only one of her mother." You see one dove upon the head of Christ; do you not see the tongues throughout the whole world? The same Spirit through the dove and the same through the tongues: if the same Spirit through the dove and the same Spirit through the tongues, the Holy Spirit has been given to the whole world, from which you have cut yourself off, so as to croak with the raven, not to groan with the dove. Come, then.

1 Cor 11:29 (quotation, high confidence) · John 13:26 (allusion, high confidence) · Song 6:9 (6:8 LXX) (quotation, high confidence) · Rom 12:12 (allusion, medium confidence)

Notes and citation

Summary: Holy things received unworthily bring judgment, like the Eucharist to the unworthy or the morsel to Judas; baptism outside the Church is like the emperor's mark on a deserter, and Catholics should call the Donatists back with groaning love.

Quotations: 1 Cor 11:29; Song 6:9 (6:8 LXX/Vulg.); allusions to John 13:26; Rom 12:12. The 'emperor's mark' (character) was the brand or tattoo of a Roman soldier, a favorite image of Augustine for the indelibility of baptism. Stray marks in the digital text are removed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Quarc → Quare); OCR slip in the digital text (Vcni → Veni); OCR slip in the digital text (bo. nis → bonis); OCR slip in the digital text (charitate I intelligant → charitate intelligant); OCR slip in the digital text (columbæ' in → columbae in); OCR slip in the digital text (cst → est); OCR slip in the digital text (duhito → dubito); OCR slip in the digital text (eaput → caput); OCR slip in the digital text (eat → est); OCR slip in the digital text (euim → enim); OCR slip in the digital text (ill tribulationibus → in tribulationibus); OCR slip in the digital text (iutus → intus); OCR slip in the digital text (man ducat el bibit → manducat et bibit); OCR slip in the digital text (me! → mei); OCR slip in the digital text (prodcrat → proderat); OCR slip in the digital text (sedquia → sed quia); OCR slip in the digital text (vocal. → vocat.); OCR slip in the digital text (vocale → vocate)): euim → enim; prodcrat → proderat; bo. nis → bonis; man ducat el bibit → manducat et bibit; sedquia → sed quia; tradita cst Judæ → tradita est Judæ; Quarc → Quare; columbæ' in → columbae in; iutus → intus; vocal. → vocat.; Fratres me!, → Fratres mei,; vocale → vocate; charitate I intelligant → charitate intelligant; duhito → dubito; ill tribulationibus → in tribulationibus; Una cst columba → Una est columba; una eat matri → una est matri; eaput → caput; Vcni → Veni.

Topics: Baptism, Eucharist, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 6.15 (PL 35:1431–1433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-15). (abbreviation not yet checked)

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6.16PL 35:1433

Sed sollicitus es forte, et dicis: Foris baptizatus, timeo ne inde sim reus, quia foris accepi. Jam coepisti cognoscere quid gemendum sit: verum dicis, quia reus es; non quia accepisti, sed quia foris acce pisti. Tene ergo quod accepisti, emenda quod foris accepisti: accepisti rem columbæ, præter columbam: duo sunt quae audis; Accepisti, et, Praeter columbam accepisti: quod accepisti, approbo; quia foris ac cepisti, improbo. Tene ergo quod accepisti; non mu tatur, sed agnoscitur: character est Regis mei, non ero sacrilegus; corrigo desertorem, non immuto characterem.

But perhaps you are anxious and say: "I was baptized outside; I fear that I may be guilty for that, because I received it outside." You have already begun to recognize what is to be groaned over. You speak truly that you are guilty: not because you received, but because you received outside. Keep, then, what you received; amend the fact that you received it outside. You received the thing of the dove outside the dove: there are two things you hear: "You received," and "You received outside the dove." That you received, I approve; that you received outside, I disapprove. Keep, then, what you received: it is not changed, but recognized. It is the mark of my King; I will not be sacrilegious. I correct the deserter; I do not change the mark.

Notes and citation

Summary: One baptized outside the Church is guilty not for receiving baptism but for receiving it outside; the baptism is kept and recognized, as a deserter is corrected but the King's mark is not altered.

Augustine's practice of not rebaptizing those who come from the Donatists is stated here; translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (accepisii → accepisti); OCR slip in the digital text (cfiaracter → character); OCR slip in the digital text (hapti zatus → baptizatus); OCR slip in the digital text (inunuto → immuto); OCR slip in the digital text (qunc → quae)): hapti zatus → baptizatus; accepisii → accepisti; qunc → quae; cfiaracter → character; inunuto → immuto.

Topics: Baptism, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 6.16 (PL 35:1433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-16). (abbreviation not yet checked)

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6.17PL 35:1433

Noli de Baptismate gloriari, quia dico, ipsum est; ecce dico, ipsum est; tota Catholica dicit, ipsum est: advertit columba, et agnoscit, et gemit, quia ipsum foris habes; videt ibi quod agnoscat, videt et quod corrigat. Ipsum est, veni. Gloriaris quia ipsum est, et non vis venire? Quid ergo mali, qui non per tinent ad columbam? Ait tibi columba: Et mali inter quos gemo, qui non pertinent ad membra mea, et necesse est ut inter illos gemam, nonne habent quod te habere gloriaris? nonne multi ebriosi habent Ba ptismum? nonne multi avari? nonne multi idololatrae, et quod est pejus, furtim? nonne Pagani ad idola eunt, vel ibant publice? nunc occulte Christiani sortilegos quærunt, mathematicos consulunt. Et isti habent Ba ptismum, sed columba gemit inter corvos. Quid ergo gaudes, quia habes? hoc habes quod habet et malus. Habeto humilitatem, charitatem, pacem: habeto bonum quod nondum habes, ut prosit tibi bonum quod habes.

Do not boast of baptism because I say it is the same. See, I say it is the same; the whole Catholic Church says it is the same. The dove takes note and recognizes it, and groans because you have it outside; it sees there something to recognize, it sees also something to correct. It is the same: come. Do you boast that it is the same, and will not come? What, then, of the bad, who do not belong to the dove? The dove says to you: "And the bad, among whom I groan, who do not belong to my members, and among whom I must groan, do they not have what you boast of having? Do not many drunkards have baptism? Do not many of the greedy? Do not many idolaters, and, what is worse, secretly? Did not pagans go to idols, or used they not to go, publicly? Now Christians secretly seek out fortune-tellers and consult astrologers. And these have baptism; but the dove groans among the ravens." Why, then, do you rejoice that you have it? You have what a bad man also has. Have humility, love, peace; have the good that you do not yet have, so that the good that you have may profit you.

Notes and citation

Summary: Donatists should not boast of having the same baptism, since even bad Catholics, drunkards and secret consulters of astrologers, have it; what they lack is humility, love, and peace.

'Astrologers' renders mathematici. A stray 'I' after 'mea' in the digital text is removed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (at prosit → ut prosit); OCR slip in the digital text (babes → habes); OCR slip in the digital text (ct quod → et quod); OCR slip in the digital text (esl; → est;); OCR slip in the digital text (malus. habeto → malus. Habeto); OCR slip in the digital text (mea I et → mea, et)): esl; → est;; babes → habes; ct quod → et quod; mea I et → mea, et; malus. habeto → malus. Habeto; at prosit → ut prosit.

Topics: Baptism, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 6.17 (PL 35:1433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-17). (abbreviation not yet checked)

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6.18PL 35:1433

Nam quod habes, habuit et Simon magus: Actus Apostolorum testes sunt, ille liber canonicus omni anno in Ecclesia recitandus. Anniversaria so lemnitate post passionem Domini nostis illum librum recitari, ubi scriptum est quomodo conversus sit Apo stolus, et ex persecutore prædicator factus: ubi etiam die Pentecostes missus est Spi ritus sanctus in linguis divisis velut ignis. Ibi legimus multos credidisse in Samaria per prædi cationem Philippi: intelligitur autem sive unus ex Apostolis, sive ex diaconis; quia septem ibi diaconos legimus ordinatos, inter quos est etiam nomen Phi lippi. Per Philippi ergo prædicationem crediderunt Samaritæ; Samaria coepit abundare fide libus: ibi erat iste Simon magus; per magicas factio nes suas dementaverat populum, ut eum virtutem Dei putarent: commotus tamen signis quæ a Philippo fiebant, etiam ipse credidit; sed quomodo ipse crediderit, posteriora sequentia demonstraverunt: ba ptizatus est autem et Simon. Audierunt hoc Apostoli, qui erant Jerusalem; missi sunt ad illos Petrus et Joannes, invenerunt multos baptizatos: et quia nullus ipsorum adhuc acceperat Spiritum sanctum, sicut tunc descendebat, ad ostendendam significationem gentium crediturarum, ut linguis loquerentur in quos descendebat Spiritus sanctus; imposuerunt illis ma nus orantes pro eis, et acceperunt Spiritum sanctum. Simon ille, qui non erat in Ecclesia columba, sed corvus, quia ea quae sua sunt quærebat, non quæ Jesu Christi; unde in Christianis potentiam magis amaverat quam justitiam, vidit per impositionem manuum Apostolorum dari Spiritum sanctum (non quia ipsi dabant, sed quia ipsis orantibus datus est), et ait Apostolis, Quid vultis a me accipere pecuniæ, ut et per impositionem manuum mearum detur Spiritus sanctus? Et ait illi Petrus, Pecunia tua tecum sit in perditionem; quoniam donum Dei putasti pecunia comparandum. Cui dicit, Pecunia tua tecum sit in per ditionem? Utique baptizato. Jam Baptisma habebat: sed columbae visceribus non hærebat. Audi quia non hærebat; verba ipsa Petri apostoli adverte: sequitur enim, Non est tibi pars neque sors in hac fide; in felle enim amaritudinis video te esse. Columba fel non habet: Simon habebat; ideo separatus erat a columbæ visceribus. Baptisma illi quid prod erat? Noli ergo de Baptismate gloriari, quasi ex ipso salus tibi sufficiat: noli irasci, depone fel, veni ad columbam; hic tibi proderit quod foris non solum non proderat, sed etiam oberat.

For what you have, Simon Magus also had: the Acts of the Apostles are witness, that canonical book which is to be read in the Church every year. You know that in an annual solemnity after the Lord's passion that book is read in which it is written how the apostle was converted and from a persecutor became a preacher, in which also on the day of Pentecost the Holy Spirit was sent in tongues divided, as of fire. There we read that many believed in Samaria through the preaching of Philip: understood to be either one of the apostles or one of the deacons, for we read there that seven deacons were ordained, among whom is also the name of Philip. So through the preaching of Philip the Samaritans believed; Samaria began to abound with believers. There was this Simon Magus; by his magical practices he had bewitched the people, so that they thought him the power of God. Moved, however, by the signs done by Philip, he too believed; but how he believed, what followed later showed. Simon too was baptized. The apostles who were in Jerusalem heard of it; Peter and John were sent to them; they found many baptized. And because none of them had yet received the Holy Spirit, as he then used to descend, to show the sign of the nations who would believe, so that those upon whom the Holy Spirit descended spoke in tongues, they laid their hands on them, praying for them, and they received the Holy Spirit. That Simon, who was not a dove in the Church but a raven, because he sought his own things, not the things of Jesus Christ, so that among Christians he had loved power more than righteousness, saw that the Holy Spirit was given through the laying on of the apostles' hands (not because they themselves gave it, but because it was given as they prayed), and said to the apostles, "How much money do you want to receive from me, so that the Holy Spirit may be given also through the laying on of my hands?" And Peter said to him, "Your money perish with you, because you thought that the gift of God could be bought with money." To whom does he say, "Your money perish with you"? To a baptized man, certainly. He already had baptism; but he did not cling to the inward parts of the dove. Hear that he did not cling; note the very words of the apostle Peter, for it follows: "You have neither part nor lot in this faith; for I see that you are in the gall of bitterness." The dove has no gall; Simon had it; that is why he was separated from the inward parts of the dove. What did baptism profit him? Do not, then, boast of baptism, as if it were enough by itself for your salvation. Do not be angry; put away the gall; come to the dove. Here what outside not only did not profit you but even harmed you will profit you.

Acts 8:19 (quotation, high confidence) · Acts 8:20 (quotation, high confidence) · Acts 8:21 (quotation, high confidence) · Acts 8:23 (quotation, high confidence) · Acts 8:13 (allusion, high confidence) · Acts 8:17 (allusion, high confidence) · Acts 6:5 (allusion, high confidence) · Acts 2:3 (allusion, high confidence) · Phil 2:21 (allusion, high confidence)

Notes and citation

Summary: Simon Magus was baptized yet, full of 'gall', had no part in the faith; so baptism alone, outside the dove's love and unity, does not save.

Quotations: Acts 8:19-21, 23; allusions to Acts 8:5-18; Acts 6:5; Acts 9; Acts 2:3; Phil 2:21. 'In this faith' follows the digital text (Vulgate: 'in sermone isto'). Acts was read in the African church in the season after Easter. 'Spoke in tongues' renders loquerentur (the digital text reads 'loquenrentur'). Stray marks in the digital text are removed.

Notes on the original text

Digital text corrected (OCR slip in the digital text ((;olumba → Columba); OCR slip in the digital text (Jcsu → Jesu); OCR slip in the digital text (Por Philippi → Per Philippi); OCR slip in the digital text (Sianon. Audicrunt → Simon. Audierunt); OCR slip in the digital text (ca quæ → ea quae); OCR slip in the digital text (cis, → eis,); OCR slip in the digital text (crant → erant); OCR slip in the digital text (cre didcrit → crediderit); OCR slip in the digital text (eliam → etiam); OCR slip in the digital text (habuit ct → habuit et); OCR slip in the digital text (impositio n in manuunl → impositionem manuum); OCR slip in the digital text (imposucrunt → imposuerunt); OCR slip in the digital text (invencrunt → invenerunt); OCR slip in the digital text (loquenrentur → loquerentur); OCR slip in the digital text (q'tam → quam); OCR slip in the digital text (solum * non → solum non); OCR slip in the digital text (sufliciat → sufficiat)): habuit ct → habuit et; eliam → etiam; Por Philippi → Per Philippi; cre didcrit → crediderit; Sianon. Audicrunt → Simon. Audierunt; crant → erant; invencrunt → invenerunt; loquenrentur → loquerentur; imposucrunt → imposuerunt; cis, → eis,; ca quæ → ea quae; Jcsu → Jesu; q'tam → quam; impositio n in manuunl → impositionem manuum; (;olumba → Columba; sufliciat → sufficiat; solum * non → solum non.

Topics: Baptism, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 6.18 (PL 35:1433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-18). (abbreviation not yet checked)

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6.19PL 35:1433–1435

Neque dicas: Non venio, quia foris sum baptizatus. Ecce incipe habere charitatem, incipe habere fructum, inveniatur in te fructus, mittet te columba intro. Invenimus hoc in Scriptura. Imputribilibus lignis arca fuerat fabricata: imputribilia ligna sancti sunt, fideles pertinentes ad Christum. Quo modo enim in templo lapides vivi de quibus aedificatur templum, homines fideles dicti sunt; sic ligna imputribilia homines perseverantes in fide. In ipsa ergo arca ligna imputribilia erant; arca enim Eccle sia est: ibi baptizat columba; arca enim illa in aqua ferebatur: ligna imputribilia intus baptizata sunt. Invenimus quædam ligna foris baptizata, omnes ar bores quae erant in mundo. Ipsa tamen aqua erat, non erat altera: omnis de caelo venerat, et de abys sis fontium: ipsa erat aqua in qua baptizata sunt ligna imputribilia quæ erant in arca, in qua baptizata sunt ligna foris. Missa est columba, et primo non invenit requiem pedibus suis: rediit ad arcam; plena enim erant aquis omnia, et maluit redire quam re baptizari. Corvus autem ille emissus est antequam siccaret aqua: rebaptizatus redire noluit; mortuus est in his aquis. Avertat Deus corvi illius mortem. Nam quare non est reversus, nisi quia aquis interce ptus est? At vero columba non inveniens requiem pe dibus suis, cum ei undique clamaret aqua, Veni, veni, hic tingere; quomodo clamant isti haeretici, Veni, veni, hic habes: non inveniens illa requiem pedibus suis, reversa est ad arcam. Et misit illam Noe ite rum, sicut vos mittit arca, ut loquamini illis: et quid fecit postea columba? Quia erant ligna foris bapti zata, reportavit ad arcam ramum de oliva. Ramus ille et folia et fructum habebat: non sint in te sola verba, non sint in te sola folia; sit fructus, et redis ad arcam, non per teipsum, co lumba te revocat. Gemite foris, ut illos intro revocetis.

Nor should you say, "I will not come, because I was baptized outside." See, begin to have love, begin to have fruit; let fruit be found in you, and the dove will send you inside. We find this in Scripture. The ark was built of timbers that do not rot: the timbers that do not rot are the saints, the faithful who belong to Christ. For just as in the temple the faithful are called living stones with which the temple is built, so men persevering in faith are timbers that do not rot. So in that ark there were timbers that do not rot; for the ark is the Church; there the dove baptizes; for that ark was borne on the water: the timbers that do not rot were baptized inside. We find certain timbers baptized outside: all the trees that were in the world. Yet it was the same water, not another: all had come from the sky and from the springs of the deep. It was the same water in which the timbers that do not rot, which were in the ark, were baptized, and in which the timbers outside were baptized. The dove was sent out, and at first found no rest for its feet: it returned to the ark; for everything was full of water, and it preferred to return rather than be rebaptized. But that raven was sent out before the water had dried: rebaptized, it would not return; it died in those waters. May God avert the death of that raven! For why did it not return, unless because it was cut off by the waters? But the dove, finding no rest for its feet, while the water cried out to it on every side, "Come, come, be dipped here," just as these heretics cry, "Come, come, here you have it," finding no rest for its feet, returned to the ark. And Noah sent it again, as the ark sends you, to speak to them. And what did the dove do afterwards? Because there were timbers baptized outside, it brought back to the ark a branch of olive. That branch had both leaves and fruit: let there not be in you words only, let there not be in you leaves only; let there be fruit, and you return to the ark, not by yourself: the dove calls you back. Groan outside, so that you may call them back inside.

Gen 6:14 (allusion, high confidence) · 1 Pet 2:5 (allusion, high confidence) · Gen 7:11 (allusion, high confidence) · Gen 8:7 (allusion, high confidence) · Gen 8:9 (allusion, high confidence) · Gen 8:11 (allusion, high confidence)

Notes and citation

Summary: In Noah's flood the same water 'baptized' timbers inside and outside the ark; the dove refused to be 'rebaptized' and returned, bringing a fruitful olive branch, while the raven perished; so Catholics should bear fruit and call outsiders back.

Allusions: Gen 6:14 (LXX/Vulg. 'timbers that do not rot'); 1 Pet 2:5; Gen 7:11; Gen 8:6-11. 'Be dipped' renders tingere (tingi?), uncertain. 'These heretics' are the Donatists; translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Vcoi, veni, hie → Veni, veni, hic); OCR slip in the digital text (cofumba → columba); OCR slip in the digital text (coluinba → columba); OCR slip in the digital text (crant → erant); OCR slip in the digital text (do quibus acdifica tur → de quibus aedificatur); OCR slip in the digital text (dp caelo → de caelo); OCR slip in the digital text (e::im → enim); OCR slip in the digital text (elnissus → emissus); OCR slip in the digital text (ha ptizatus → baptizatus); OCR slip in the digital text (ill fide → in fide); OCR slip in the digital text (redirc → redire); OCR slip in the digital text (sum ligna foris → sunt ligna foris); OCR slip in the digital text (suut Ii.. gna → sunt ligna); OCR slip in the digital text (tc revocat → te revocat)): ha ptizatus → baptizatus; do quibus acdifica tur → de quibus aedificatur; ill fide → in fide; cofumba → columba; e::im → enim; dp caelo → de caelo; suut Ii.. gna → sunt ligna; sum ligna foris → sunt ligna foris; crant → erant; redirc → redire; elnissus → emissus; Vcoi, veni, hie → Veni, veni, hic; coluinba → columba; tc revocat → te revocat.

Topics: Baptism, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 6.19 (PL 35:1433–1435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-19). (abbreviation not yet checked)

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6.20PL 35:1435

Etenim fructus iste olivae, si discutiatur, in venies quid erat. Olivæ fructus, charitatem significat. Unde hoc probamus? Quomodo enim oleum a nullo humore premitur, sed disruptis omnibus exslit et supereminet: sic et charitas non potest premi in ima; necesse est ut ad superna emineat. Propterea de illa dicit Apostolus, Adhuc supereminentiorem viam vobis demonstro. Quia diximus de oleo, quia super eminet, ne forte non de charitate dixerit Apostolus, Supereminentiorem viam vobis demonstro, audiamus quid sequitur: Si linguis hominum loquar et angelo rum, charitatem autem non habeam, factus sum tan quam æramentum sonans, aut cymbalum tinniens. I nunc, Donate, et clama, Diser tus sum: i nunc, et clama, Doctus sum. Quantum disertus? quantum doctus? numquid linguis Angelo rum locutus es? Et tamen si linguis Angelorum lo quereris, charitatem non habens, audirem æra so nantia et cymbala tinnientia. Soliditatem aliquam quaero, fructum in foliis inveniam: non sint sola verba, habeant olivam, redeant ad arcam.

For if that fruit of the olive is examined, you will find what it was. The fruit of the olive signifies love. How do we prove this? For just as oil is held down by no liquid, but bursts through them all, springs up, and rises above them, so love cannot be held down below; it must rise to the top. That is why the apostle says of it, "Yet I show you a still more excellent way." Since we have said of oil that it rises above, lest perhaps the apostle did not say "I show you a more excellent way" of love, let us hear what follows: "If I speak with the tongues of men and of angels, but do not have love, I have become like sounding brass or a tinkling cymbal." Go now, Donatus, and cry out, "I am eloquent"; go now and cry out, "I am learned." How eloquent? How learned? Have you spoken with the tongues of angels? And yet, if you spoke with the tongues of angels without having love, I would hear sounding brass and tinkling cymbals. I seek something solid; let me find fruit among the leaves. Let there not be words only; let them have the olive; let them return to the ark.

1 Cor 12:31 (quotation, high confidence) · 1 Cor 13:1 (quotation, high confidence)

Notes and citation

Summary: The olive's fruit signifies love, which like oil rises above all; without love even the tongues of angels are noise, as Augustine tells Donatus.

Quotations: 1 Cor 12:31; 1 Cor 13:1. 'Donatus' is addressed as the figurehead of the Donatist party; translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (babens → habens); OCR slip in the digital text (crat → erat); OCR slip in the digital text (ct clama → et clama); OCR slip in the digital text (emincat → emineat); OCR slip in the digital text (loculus → locutus)): crat → erat; emincat → emineat; ct clama → et clama; loculus → locutus; babens → habens.

Topics: Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 6.20 (PL 35:1435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-20). (abbreviation not yet checked)

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6.21PL 35:1435

Sed, inquies, habeo sacramentum. Verum di cis: Sacramentum divinum est; habes Baptisma, et ego confiteor. Sed quid dicit idem apostolus? Si sciero omnia sacramenta, et habuero prophetiam et omnem fidem, ita ut montes transferam: ne forte et hoc diceres, Credidi, sufficit mihi. Sed quid dicit Jacobus? Et dæmones credunt, et contremiscunt. Magna est fides, sed nihil prodest si non habent charitatem. Confitebantur et dæmones Christum. Ergo credendo, sed non diligendo dicebant, Quid nobis et tibi? Fidem habebant, charitatem non habebant: ideo dæmones erant. Noli de fide gloriari; adhuc daemonibus comparandus es. Noli dicere Christo, Mihi et tibi quid est? Unitas enim Christi tibi loquitur. Veni, cognosce pacem, redi ad viscera columbae. Foris baptizatus es; habeto fru ctum, et redis ad arcam.

"But," you will say, "I have the sacrament." You speak truly: the sacrament is divine; you have baptism, and I confess it. But what does the same apostle say? "If I know all sacraments, and have prophecy and all faith, so that I could move mountains": lest perhaps you should say this too, "I have believed; it is enough for me." But what does James say? "The demons also believe, and tremble." Faith is a great thing, but it profits nothing if they do not have love. The demons too confessed Christ. So, believing but not loving, they said, "What have we to do with you?" They had faith; they did not have love: that is why they were demons. Do not boast of faith: so far you are to be compared with the demons. Do not say to Christ, "What have I to do with you?" For the unity of Christ speaks to you. Come, recognize peace, return to the inward parts of the dove. You were baptized outside: have fruit, and you return to the ark.

1 Cor 13:2 (quotation, high confidence) · Jas 2:19 (quotation, high confidence) · Mark 1:24 (quotation, high confidence) · Matt 8:29 (quotation, medium confidence)

Notes and citation

Summary: Baptism and faith without love profit nothing; even the demons believed and confessed Christ, yet said 'What have we to do with you?'

Quotations: 1 Cor 13:2 (the digital text reads sacramenta, 'sacraments', where the Vulgate has mysteria); Jas 2:19; Mark 1:24 (cf. Luke 4:34; Matt 8:29). A stray 'I' after 'Christo' in the digital text is removed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Ja cobus Et → Jacobus? Et); OCR slip in the digital text (columhne → columbae); OCR slip in the digital text (ct habuero → et habuero); OCR slip in the digital text (ct redis → et redis); OCR slip in the digital text (ct tibi → et tibi); OCR slip in the digital text (di ccre Christo I, Mihi et tibi quid est' → dicere Christo, Mihi et tibi quid est?); OCR slip in the digital text (dxmonibus comparandus cs → daemonibus comparandus es); OCR slip in the digital text (habebant,charita tem → habebant, charitatem); OCR slip in the digital text (ha lent → habent); OCR slip in the digital text (idco → ideo); OCR slip in the digital text (libi → tibi)): ct habuero → et habuero; Ja cobus Et → Jacobus? Et; ha lent → habent; ct tibi → et tibi; habebant,charita tem → habebant, charitatem; idco → ideo; dxmonibus comparandus cs → daemonibus comparandus es; di ccre Christo I, Mihi et tibi quid est' → dicere Christo, Mihi et tibi quid est?; libi → tibi; columhne → columbae; ct redis → et redis.

Topics: Baptism, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 6.21 (PL 35:1435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-21). (abbreviation not yet checked)

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6.22PL 35:1435

Et tu: Quid nos quæritis, si mali sumus? Ut boni sitis. Ideo vos quærimus, quia mali estis: nam si mali non essetis, invenissemus vos, non vos quaereremus. Qui bonus est, jam inventus est: qui ma lus est, adhuc quæritur. Ideo vos quaerimus; redite ad arcam. Sed jam habeo Baptismum. Si omnia sa cramenta sciero, et habuero prophetiam et omnem fi dem, ita ut montes transferam, charitatem autem non habeam, nihil sum. Fructum ibi videam, olivam ibi videam, et revocaris ad arcam.

And you say: "Why do you seek us, if we are bad?" So that you may be good. That is why we seek you, because you are bad; for if you were not bad, we would have found you, we would not be seeking you. He who is good has already been found; he who is bad is still being sought. That is why we seek you: return to the ark. "But I already have baptism." "If I know all sacraments, and have prophecy and all faith, so that I could move mountains, but do not have love, I am nothing." Let me see fruit there, let me see the olive there, and you are called back to the ark.

1 Cor 13:2 (quotation, high confidence)

Notes and citation

Summary: Catholics seek the Donatists precisely because they are not yet good; baptism without love is nothing.

Quotation: 1 Cor 13:2.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Idco → Ideo); OCR slip in the digital text (cst → est); OCR slip in the digital text (iUi → ibi); OCR slip in the digital text (quæ rercmus → quaereremus); OCR slip in the digital text (seicro → sciero)): Idco → Ideo; quæ rercmus → quaereremus; lus cst, → lus est,; seicro → sciero; olivam iUi videam, → olivam ibi videam,.

Topics: Baptism, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 6.22 (PL 35:1435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-22). (abbreviation not yet checked)

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6.23PL 35:1435

Sed quid ais? Ecce nos multa mala patimur. Haec si pro Christo pateremini, non pro honoribus vestris. Audite quod sequitur: jactant se enim ali quando, quia eleemosynas multas faciunt, dant pauperibus; quia patiuntur molestias: sed pro Donato, non pro Christo. Vide quomodo patiaris: nam si pro Donato pateris, pro superbo pateris; non es in columba, si pro Donato pateris. Non erat ille ami cus sponsi: nam si amicus esset sponsi, gloriam sponsi quæreret, non suam. Vide ami cum sponsi dicentem, Hic est qui baptizat. Ille non erat amicus sponsi, pro quo pateris. Non habes vestem nuptialem; et si ad convivium venisti, foras habes mitti; imo quia foras missus es, ideo miser es: redi aliquando, et noli gloriari. Audi quid dicat Apostolus: Si distribuero omnia mea pau peribus, et tradidero corpus meum ut ardeam, charita tem autem non habeam. Ecce quod non habes. Si tradidero, inquit, corpus meum ut ardeam; et utique pro nomine Christi: sed quia sunt multi qui jactanter illud faciunt, non cum charitate, ideo, Si tradidero corpus meum ut ardeam, charitatem autem non habeam, nihil mihi prodest. Charitate fecerunt martyres illi qui in tempore persecutionis passi sunt; charitate fecerunt: isti autem de tumore et de superbia faciunt; nam cum persecutor desit, seipsos præci pitant. Veni ergo, ut habeas charitatem. Sed nos ha bemus martyres. Quos martyres? Non sunt columbæ, ideo volare conati sunt, et de petra ceciderunt.

But what do you say? "See, we suffer many evils." If only you suffered them for Christ, not for your own honors! Hear what follows: for they sometimes boast that they give much alms, give to the poor; that they suffer troubles: but for Donatus, not for Christ. See how you suffer: for if you suffer for Donatus, you suffer for a proud man; you are not in the dove if you suffer for Donatus. He was not the friend of the bridegroom: for if he were the friend of the bridegroom, he would seek the bridegroom's glory, not his own. See the friend of the bridegroom saying, "This is he who baptizes." He for whom you suffer was not the friend of the bridegroom. You do not have a wedding garment; and if you have come to the feast, you are to be thrown out; or rather, because you have been thrown out, that is why you are wretched. Return at last, and do not boast. Hear what the apostle says: "If I distribute all my goods to the poor, and deliver my body to be burned, but do not have love." See what you do not have. "If I deliver," he says, "my body to be burned," and that, surely, for the name of Christ: but because there are many who do it boastfully, not with love, therefore, "If I deliver my body to be burned, but do not have love, it profits me nothing." It was with love that those martyrs acted who suffered in the time of persecution; with love they acted. But these act from swelling and pride: for when a persecutor is lacking, they throw themselves down headlong. Come, then, so that you may have love. "But we have martyrs." What martyrs? They are not doves; that is why they tried to fly, and fell from the rock.

John 1:33 (quotation, high confidence) · 1 Cor 13:3 (quotation, high confidence) · John 3:29 (allusion, high confidence) · Matt 22:12 (allusion, high confidence)

Notes and citation

Summary: The Donatists' alms and sufferings are for Donatus, not Christ, and without love profit nothing; their so-called martyrs, who threw themselves from cliffs, acted from pride, not love.

Quotations: John 1:33; 1 Cor 13:3; allusions to John 3:29; Matt 22:11-13. Augustine refers to Donatist extremists (Circumcellions) who sometimes sought death by throwing themselves from heights and were venerated as martyrs; his polemic is translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (cleemosynas → eleemosynas); OCR slip in the digital text (cnim → enim); OCR slip in the digital text (corpus-meum → corpus meum); OCR slip in the digital text (co, lumba → columba); OCR slip in the digital text (crat → erat); OCR slip in the digital text (ct de super. bia → et de superbia); OCR slip in the digital text (ct utiquc → et utique); OCR slip in the digital text (eat → est); OCR slip in the digital text (idco → ideo); OCR slip in the digital text (idco → ideo; miscr → miser); OCR slip in the digital text (pan peribus → pauperibus); OCR slip in the digital text (patcris → pateris); OCR slip in the digital text (patimur. hæc si → patimur. Haec si); OCR slip in the digital text (tra. didero → tradidero); OCR slip in the digital text (vc stem nuptialcm; ct → vestem nuptialem; et)): patimur. hæc si → patimur. Haec si; cnim → enim; cleemosynas → eleemosynas; pan peribus → pauperibus; co, lumba → columba; patcris → pateris; Hic eat qui → Hic est qui; crat → erat; vc stem nuptialcm; ct → vestem nuptialem; et; es, idco miscr → es, ideo miser; corpus-meum → corpus meum; tra. didero → tradidero; ct utiquc → et utique; ct de super. bia → et de superbia; columbæ, idco volare → columbæ, ideo volare.

Topics: Martyrdom, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 6.23 (PL 35:1435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-23). (abbreviation not yet checked)

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6.24PL 35:1435

Omnia ergo, fratres mei, videtis, quia clamant adversus illos, omnes paginæ divinæ, omnis prophe tia, totum Evangelium, omnes apostolicæ litterae, omnis gemitus columbæ; et nondum evigilant, non dum expergiscuntur. Sed si columba sumus, gemamus, toleremus, speremus; aderit misericordia Dei, ut efferveat ignis Spiritus sancti in simplicitate vestra; et venient. Non est desperandum; orate, prædicate, diligite; prorsus potens est Dominus. Jam cœperunt co gnoscere frontem suam: multi cognoverunt, multi erubuerunt; aderit Christus, ut cognoscant et caeteri. Et certe, fratres mei, vel palea sola ibi remaneat, omnia grana colligantur: quidquid ibi fructificavit, redeat ad arcam per columbam.

So you see everything, my brothers: that all the divine pages cry out against them, all prophecy, the whole Gospel, all the apostolic letters, all the groaning of the dove; and they do not yet wake up, do not yet rouse themselves. But if we are the dove, let us groan, let us endure, let us hope: the mercy of God will be present, so that the fire of the Holy Spirit may glow in your simplicity; and they will come. There is no need to despair: pray, preach, love; truly the Lord is powerful. Already they have begun to recognize their shamelessness: many have recognized it, many have blushed; Christ will be present, so that the rest too may recognize it. And certainly, my brothers, let even only the chaff remain there, let all the grain be gathered: whatever has borne fruit there, let it return to the ark through the dove.

Matt 3:12 (allusion, medium confidence)

Notes and citation

Summary: All Scripture cries out against the Donatist schism; Catholics should groan, pray, and love, trusting that the grain among the Donatists will return to the ark.

'Recognize their shamelessness' renders cognoscere frontem suam ('to recognize their own forehead', i.e. their brazenness). Allusion: Matt 3:12.

Notes on the original text

Digital text corrected (OCR slip in the digital text (di x ligite → diligite); OCR slip in the digital text (lillerx → litterae); OCR slip in the digital text (spercmus → speremus); OCR slip in the digital text (utef ferveat → ut efferveat); OCR slip in the digital text (vcl palea → vel palea)): lillerx → litterae; spercmus → speremus; utef ferveat → ut efferveat; di x ligite → diligite; vcl palea → vel palea.

Topics: Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 6.24 (PL 35:1435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-24). (abbreviation not yet checked)

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6.25PL 35:1435–1437

Modo deficientes ubique, quid nobis propo nunt, non invenientes quid dicant? Villas nostras tu lerunt, fundos nostros tulerunt. Proferunt testamenta hominum. Ecce ubi Gaius Seius donavit fundum Ecclesiae, cui præerat Faustinus. Cujus episcopus erat Faustinus Ecclesiæ? quid est Ecclesia? Ecclesiæ, dixit, cui præerat Faustinus: sed non Ecclesiæ praeerat Faustinus, sed parti præerat. Columba autem Ecclesia est. Quid clamas? Non devoravimus villas, columba illas habeat: quaeratur quæ sit columba, et ipsa habeat. Nam nostis, fratres mei, quia villæ istae non sunt Augustini: et si non nostis, et putatis me gaudere in possessione villarum, Deus novit, ipse scit quid ego de illis villis sentiam, vel quid ibi sufferam; novit ge mitus meos, si mihi aliquid de columba impertire dignatus est. Ecce sunt villae: quo jure defendis villas? divino an humano? Respondeant: Divinum jus in Scri pturis habemus, humanum jus in legibus regum. Unde quisque possidet quod possidet? nonne jure humano? Nam jure divino, Domini est terra et plenitudo ejus. Pauperes et divites Deus de uno limo fecit, et pauperes et divites una terra supportat. Jure tamen humano dicit, Hæc villa mea est, hæc domus mea, hic servus meus est. Jure ergo humano, jure imperatorum. Quare? Quia ipsa jura humana per im peratores et reges sæculi Deus distribuit generi hu mano. Vultis legamus leges imperatorum, et secun dum ipsas agamus de villis? Si jure humano vultis possidere, recitemus leges imperatorum: videamus si voluerunt aliquid ab haereticis possideri. Sed quid mihi est imperator? Secundum jus ipsius possides terram. Aut tolle jura imperatorum, et quis audet dicere: Mea est illa villa, aut meus est ille servus, aut domus hæc mea est? Si autem ut teneantur ista ab hominibus, jura acceperunt regum, vultis recitemus leges, ut gaudeatis quia vel unum hortum habe tis, et non imputetis nisi mansuetudini columbae, quia vel ibi vobis permittitur permanere? Leguntur enim leges manifestæ, ubi praeceperunt imperatores, eos qui præter Ecclesiæ catholicæ communionem usurpant sibi nomen Christianum, nec volunt in pace colere pacis auctorem, nihil nomine Ecclesiæ audeant possidere.

Now, failing everywhere, what do they put to us, not finding anything to say? "They have taken our estates, they have taken our farms." They bring out men's wills: "See, here Gaius Seius gave a farm to the church over which Faustinus presided." Of what church was Faustinus bishop? What is the Church? "To the church," he said, "over which Faustinus presided." But Faustinus did not preside over the Church; he presided over a party. And the dove is the Church. Why do you shout? We have not devoured the estates; let the dove have them: let it be asked which is the dove, and let her have them. For you know, my brothers, that these estates are not Augustine's; and if you do not know it, and think that I rejoice in the possession of estates, God knows, he knows what I think about those estates, or what I suffer there; he knows my groanings, if he has deigned to impart to me something of the dove. See, there are the estates: by what right do you defend the estates? By divine or by human right? Let them answer: "Divine right we have in the Scriptures, human right in the laws of kings." By what does each person possess what he possesses? Is it not by human right? For by divine right "the earth is the Lord's and its fullness"; God made poor and rich from one clay, and one earth supports poor and rich. Yet by human right one says, "This estate is mine, this house is mine, this slave is mine." By human right, then, by the right of emperors. Why? Because God distributed these very human rights to the human race through the emperors and kings of the world. Do you want us to read the laws of the emperors and deal with the estates according to them? If you want to possess by human right, let us recite the laws of the emperors; let us see whether they willed that anything be possessed by heretics. "But what is the emperor to me?" It is by his right that you possess land. Or take away the rights of emperors, and who dares say, "That estate is mine," or "That slave is mine," or "This house is mine"? But if men have received the rights of kings so that these things may be held, do you want us to recite the laws, so that you may be glad that you have even one garden, and attribute it to nothing but the gentleness of the dove that you are allowed to remain even there? For clear laws are read, in which the emperors have commanded that those who, outside the communion of the Catholic Church, usurp for themselves the name of Christian and will not worship the author of peace in peace, should not dare to possess anything in the name of the Church.

Ps 24:1 (23:1 LXX) (quotation, high confidence)

Notes and citation

Summary: To Donatist complaints about confiscated church property, Augustine answers that property is held by human law, given through emperors, and imperial law forbids those outside Catholic communion to hold property as a church.

Quotation: Ps 24:1 (23:1 LXX/Vulg.). 'Gaius Seius' is a stock name in Roman legal examples; Faustinus is presumably a Donatist bishop. The imperial laws referred to are the anti-Donatist legislation of the early fifth century (e.g. the edict of 405). Augustine's argument for the confiscation of Donatist property is translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Ec clesia, cui → Ecclesiae, cui); OCR slip in the digital text (Scius → Seius); OCR slip in the digital text (babemus → habemus); OCR slip in the digital text (ct non imputetis → et non imputetis); OCR slip in the digital text (dc illis → de illis); OCR slip in the digital text (di guatus → dignatus); OCR slip in the digital text (ejus pauperes → ejus. Pauperes); OCR slip in the digital text (euim → enim); OCR slip in the digital text (gnudcatis → gaudeatis); OCR slip in the digital text (guisque → quisque); OCR slip in the digital text (istac → istae); OCR slip in the digital text (jug → jus); OCR slip in the digital text (mcus → meus); OCR slip in the digital text (noinen → nomen); OCR slip in the digital text (permancre → permanere); OCR slip in the digital text (pra crat → praeerat); OCR slip in the digital text (rccitemns → recitemus); OCR slip in the digital text (reciLe mus → recitemus)): Scius → Seius; Ec clesia, cui → Ecclesiae, cui; pra crat → praeerat; istac → istae; dc illis → de illis; di guatus → dignatus; babemus → habemus; humanum jug in → humanum jus in; guisque → quisque; ejus pauperes → ejus. Pauperes; mcus → meus; rccitemns → recitemus; reciLe mus → recitemus; gnudcatis → gaudeatis; ct non imputetis → et non imputetis; permancre → permanere; euim → enim; noinen → nomen.

Topics: Heresy, Persecution

Cite (SBL): Augustine, Tract. Ev. Jo. 6.25 (PL 35:1435–1437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-25). (abbreviation not yet checked)

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6.26PL 35:1437

Sed quid nobis et imperatori? Sed jam dixi, de jure humano agitur. Et tamen Apostolus voluit serviri regibus, voluit honorari reges, et dixit: Regem reveremini. Noli dicere: Quid mihi et regi? Quid tibi ergo et possessioni? Per jura regum possidentur possessiones. Dixisti, Quid mihi et regi? noli dicere possessiones tuas; quia ad ipsa jura hu mana renuntiasti, quibus possidentur possessiones. Sed de divino jure ago, ait. Ergo Evangelium recitemus; videamus quo usque Ecclesia catholica Christi est, super quem venit columba, quæ docuit, Hic est qui baptizat. Quomodo ergo jure divino possideat, qui dicit, Ego baptizo; cum dicat columba, Hic est qui baptizat; cum dicat Scriptura, Una est columba mea, una est matri suae? Quare laniastis columbam? Imo laniastis viscera vestra: nam vobis laniatis, columba integra perseverat. Ergo, fratres mei, si ubique non habent quod dicant, ego dico quod faciant: veniant ad Catholicam, et nobiscum habebunt non solum terram, sed etiam illum qui fecit caelum et terram.

"But what have we to do with the emperor?" But I have already said: it is a matter of human right. And yet the apostle wished kings to be served, wished kings to be honored, and said, "Honor the king." Do not say, "What have I to do with the king?" What, then, have you to do with possessions? Possessions are possessed through the rights of kings. You have said, "What have I to do with the king?" Do not call the possessions yours, because you have renounced the very human rights by which possessions are possessed. "But I am arguing," he says, "from divine right." Then let us recite the Gospel; let us see how far the Catholic Church of Christ extends, upon whom the dove came, which taught, "This is he who baptizes." How, then, does he possess by divine right who says, "I baptize," when the dove says, "This is he who baptizes," when Scripture says, "My dove is one; she is the only one of her mother"? Why have you torn the dove? Rather, you have torn your own inward parts: for while you are torn, the dove remains whole. So, my brothers, if they have nothing to say anywhere, I tell them what to do: let them come to the Catholic Church, and with us they will have not only the land but also him who made heaven and earth.

1 Pet 2:17 (quotation, high confidence) · John 1:33 (quotation, high confidence) · Song 6:9 (6:8 LXX) (quotation, high confidence) · Ps 121:2 (120:2 LXX) (allusion, low confidence)

Notes and citation

Summary: Those who reject the emperor cannot claim property held by imperial law, and by divine right they cannot claim to be the Church; Augustine invites them to the Catholic Church, where they will have both land and its Creator.

Quotations: 1 Pet 2:17; John 1:33; Song 6:9 (6:8 LXX/Vulg.); allusion to Ps 121:2. Translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Hie est → Hic est); OCR slip in the digital text (Jure humanoagitur → jure humano agitur); OCR slip in the digital text (eat → est); OCR slip in the digital text (mei,. si → mei, si); OCR slip in the digital text (milii → mihi); OCR slip in the digital text (possidoat → possideat); OCR slip in the digital text (rccite mus → recitemus); OCR slip in the digital text (rere remini → reveremini); OCR slip in the digital text (saper quero → super quem); OCR slip in the digital text (sum? → suae?)): Jure humanoagitur → jure humano agitur; rere remini → reveremini; milii → mihi; rccite mus → recitemus; saper quero → super quem; Hic eat qui → Hic est qui; possidoat → possideat; Hie est → Hic est; sum? → suae?; mei,. si → mei, si.

Topics: Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 6.26 (PL 35:1437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-26). (abbreviation not yet checked)

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Chapter 7

7.1PL 35:1437

Congaudemus frequentiæ vestræ, quia ultra quam sperare potuimus, alacriter convenistis. Hoc est quod nos lætificat, et consolatur in omnibus labo ribus, et periculis vitae hujus, amor vester in Deum, et pium studium, et certa spes, et fervor spiritus. Audistis cum Psalmus legeretur, quia inops et pauper clamat ad Deum in hoc saeculo. Vox enim est, ut sæpius audistis, et meminisse de betis, non unius hominis, et tamen unius hominis: non unius, quia fideles multi; multa grana inter pa leas gementia, diffusa toto orbe terrarum: unius au tem, quia membra Christi omnes; ac per hoc unum corpus. Iste ergo populus inops et pauper, non novit gaudere de saeculo: et dolor ejus intus est, et gau dium ejus intus est, ubi non videt nisi ille qui exau dit gementem, et coronat sperantem. Lætitia sæculi, vanitas. Cum magna exspectatione speratur ut veniat, et non potest teneri cum venerit. Iste enim dies qui lætus est perditis hodie in ista civitate, cras utique non erit: nec iidem ipsi cras hoc erunt quod hodie sunt. Et transeunt omnia, et evolant omnia, et sicut fumus vanescunt: et vae qui amant talia! Omnis enim anima sequitur quod amat. Omnis caro fenum, et omnis honor carnis quasi flos feni; fenum aruit, flos decidit: Verbum autem Domini manet in æternum. Ecce quod ames, si vis manere in æternum. Sed dicere habebas: Unde possum appre hendere Verbum Dei? Verbum caro factum est, et habitavit in nobis.

We rejoice together at your crowded attendance, because you have assembled eagerly beyond what we could hope. This is what gladdens us and consoles us in all the labors and dangers of this life: your love for God, your devout zeal, your sure hope, and your fervor of spirit. You heard, when the Psalm was read, that the needy and poor man cries to God in this world. For it is the voice, as you have often heard and ought to remember, not of one man, and yet of one man: not of one, because the faithful are many, many grains groaning among the chaff, spread through the whole world; but of one, because all are members of Christ, and so one body. This people, then, needy and poor, does not know how to rejoice in the world: both its sorrow is within and its joy is within, where none sees but he who hears the one who groans and crowns the one who hopes. The joy of the world is vanity. It is hoped for with great expectation, that it may come, and it cannot be held when it has come. For this day, which is joyful today for the lost in this city, will certainly not be so tomorrow; nor will those same people be tomorrow what they are today. And all things pass, and all things fly away, and vanish like smoke; and woe to those who love such things! For every soul follows what it loves. "All flesh is grass, and all the honor of the flesh is like the flower of grass; the grass has withered, the flower has fallen; but the word of the Lord remains for ever." See what you should love, if you wish to remain for ever. But you might say, "How can I lay hold of the Word of God?" "The Word became flesh and dwelt among us."

Isa 40:6 (quotation, high confidence) · Isa 40:8 (quotation, high confidence) · 1 Pet 1:24 (quotation, medium confidence) · John 1:14 (quotation, high confidence) · Ps 74:21 (73:21 LXX) (allusion, low confidence)

Notes and citation

Summary: The poor people of Christ, one body groaning among the chaff, finds its joy within, not in the passing pleasures of the world's festivals; what remains for ever is the Word, who became flesh so that we might lay hold of him.

Quotations: Isa 40:6-8 (cf. 1 Pet 1:24-25); John 1:14; allusion to Ps 74:21 (73:21 LXX/Vulg.) or a similar psalm (uncertain which psalm was read). 'This day ... joyful for the lost in this city' refers to a pagan festival being celebrated in Hippo that day (see 7.6).

Notes on the original text

Digital text corrected (OCR slip in the digital text (Congaudcmus → Congaudemus); OCR slip in the digital text (boc → hoc); OCR slip in the digital text (cnim → enim); OCR slip in the digital text (cronat → coronat); OCR slip in the digital text (cst → est); OCR slip in the digital text (ct vae → et vae); OCR slip in the digital text (gaudcre → gaudere); OCR slip in the digital text (pan per → pauper); OCR slip in the digital text (spiritu£ → spiritus.); OCR slip in the digital text (tencri → teneri)): Congaudcmus → Congaudemus; spiritu£ → spiritus.; pan per → pauper; in boc saeculo. → in hoc saeculo.; enim cst, → enim est,; gaudcre → gaudere; intus cst, → intus est,; cronat → coronat; tencri → teneri; cnim → enim; ct vae → et vae.

Cite (SBL): Augustine, Tract. Ev. Jo. 7.1 (PL 35:1437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-7-1). (abbreviation not yet checked)

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7.2PL 35:1437

Quapropter, charissimi, ad inopiam nostram et paupertatem nostram pertineat et quod illos dolemus qui sibi abundare videntur. Gaudium enim ipsorum quasi phreneticorum est. Quomodo autem phreneticus gaudet in insania plerumque, et ridet; et plangit illum qui sanus est: sic et nos, charissimi, si recepimus medicinam de cælo venientem, quia et nos omnes phrenetici eramus, tanquam salvi facti, quia ea quae diligebamus non diligimus, gemamus ad Deum de iis qui adhuc insaniunt. Potens est enim ut et ipsos salvos faciat. Et opus est ut re spiciant se, et displiceant sibi. Spectare volunt, et spectare se non noverunt. Nam si aliquantum ocu los ad se convertant, vident confusionem suam. Quod donec fiat, alia sint studia nostra, alia sint avocamenta animae nostrae. Plus valet dolor noster, quam gaudium illorum. Quantum pertinet ad nume rum fratrum, difficile est ut quisquam illa celebritate raptus fuerit ex viris: quantum autem ad sororum numerum, contristat nos, et hoc magis dolendum est, quia non ipsae potius ad Ecclesiam currunt, quas debuit si non timor, certe verecundia de publico revocare. Viderit hoc qui videt, et aderit misericordia ejus, ut sanet omnes. Nos autem qui convenimus, pascamur epulis Dei, et sit gaudium nostrum sermo ipsius. Invitavit enim nos ad Evangelium suum: et ipse cibus noster est, quo nihil dulcius; sed si quis habet palatum sanum in corde.

Therefore, dearly beloved, let it belong to our neediness and poverty that we also grieve for those who seem to themselves to abound. For their joy is like that of the delirious. Just as a delirious man often rejoices in his madness and laughs, and laments for the one who is sane, so we too, dearly beloved, if we have received the medicine that comes from heaven (because we were all delirious too), as men made well, since we do not love what we used to love, let us groan to God for those who are still mad. For he is powerful to save them too. And they need to look at themselves and be displeased with themselves. They want to watch shows, and do not know how to watch themselves. For if they turned their eyes a little upon themselves, they would see their confusion. Until this happens, let our pursuits be different, let the recreations of our soul be different. Our sorrow is worth more than their joy. As far as the number of the brothers is concerned, it is hard to think that any of the men have been carried off by that festival; but as for the number of the sisters, it saddens us, and this is the more to be lamented, that they do not rather run to church, women whom, if not fear, then at least modesty ought to have called back from public places. Let him who sees see to this, and his mercy will be present to heal all. But let us who have assembled feed on the banquet of God, and let his word be our joy. For he has invited us to his Gospel; and he himself is our food, than which nothing is sweeter, but only if someone has a healthy palate in his heart.

Notes and citation

Summary: Those who delight in the festival are like the delirious; Augustine laments especially that some women have gone to it instead of to church, and invites his hearers to the sweeter banquet of God's word.

Augustine's remarks about the women of the congregation reflect his own time and are translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (convenimus » → convenimus,); OCR slip in the digital text (ct sit → et sit); OCR slip in the digital text (dcbuit → debuit); OCR slip in the digital text (dolendum. cst → dolendum est); OCR slip in the digital text (enim at et → enim ut et); OCR slip in the digital text (nostra;. → nostrae.); OCR slip in the digital text (recc pimus → recepimus); OCR slip in the digital text (ridel; ct → ridet; et); OCR slip in the digital text (sanas → sanus); OCR slip in the digital text (sic ct nos → sic et nos); OCR slip in the digital text (vcnientem → venientem)): ridel; ct → ridet; et; sanas → sanus; sic ct nos → sic et nos; recc pimus → recepimus; vcnientem → venientem; enim at et → enim ut et; nostra;. → nostrae.; dolendum. cst → dolendum est; dcbuit → debuit; convenimus » → convenimus,; ct sit → et sit.

Cite (SBL): Augustine, Tract. Ev. Jo. 7.2 (PL 35:1437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-7-2). (abbreviation not yet checked)

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7.3PL 35:1437–1439

Bene autem arbitror meminisse Charitatem ve stram hoc Evangelium lectionibus congruis ex ordine recitari: et puto vobis non excidisse quæ jam tra ctata sunt, maxime recentiora de Joanne et columba. De Joanne scilicet, quid novum didicerit in Do mino per columbam, qui jam noverat Dominum. Et hoc inventum est inspirante Spiritu Dei, quod jam quidem Joannes noverat Dominum, sed quod ipse Dominus ita esset baptizaturus, ut baptizandi potestatem a se in neminem transfunderet, hoc didicit per columbam, quia dictum ei erat, Super quem videris Spiritum descendentem velut columbam, et manentem super eum, hic est qui baptizat in Spiritu sancto. Quid est, hic est? Non alius, etsi per alium. Quare autem per columbam? Multa dicta sunt, nec possum, nec opus est omnia retexere: præcipue tamen propter pacem; quia et ligna quæ baptizata sunt foris, quia fructum in eis invenit columba, ad arcam attulit: sicut meministis columbam emissam a Noe de arca, quæ diluvio natabat, et baptismo abluebatur, non mergebatur. Cum ergo esset emissa, attulit ramum olivæ: sed non sola folia habebat, habebat et fructum. Itaque hoc optandum est fratribus nostris qui foris baptizantur, ut habeant fructum: non illos sinet columba foris, nisi ad arcam reduxe rit. Fructus autem est totus charitas, sine qua nihil est homo quidquid aliud habuerit. Et hoc uberrime ab Apostolo dictum commemoravimus et recensui mus. Ait enim: Si linguis hominum loquar et An gelorum, charitatem autem non habeam, factus sum velut æramentum sonans, aut cymbalum tinniens: et si habuero omnem scientiam, et sciam omnia sacramenta, et habeam omnem prophetiam, et habuero omnem fidem, (fidem autem quomodo dixit omnem?) ut montes transferam, charitatem autem non habeam, nihil sum. Et si distribuero omnia mea pauperibus, et si tradidero corpus meum ut ardeam, charitatem autem non habeam, nihil mihi prodest. Nullo modo autem possunt dicere se habere charitatem, qui dividunt unitatem. Hæc dicta sunt: sequentia videamus.

I think your Charity remembers well that this Gospel is being recited in order in suitable readings; and I think you have not forgotten what has already been treated, especially the more recent things about John and the dove: about John, namely, what new thing he learned about the Lord through the dove, he who already knew the Lord. And this was found, by the inspiration of the Spirit of God: that John indeed already knew the Lord, but that the Lord himself would baptize in such a way as to pour the power of baptizing from himself into no one, this he learned through the dove, because it had been said to him, "He on whom you see the Spirit descending like a dove and remaining upon him, this is he who baptizes in the Holy Spirit." What does "this is he" mean? No other, even if through another. But why through a dove? Many things were said, and I neither can nor need repeat them all; but chiefly for the sake of peace; because the dove, having found fruit in the timbers baptized outside, brought it to the ark: as you remember that the dove was sent out by Noah from the ark, which was floating on the flood and was washed, not drowned, by that baptism. When, then, it was sent out, it brought an olive branch; but the branch had not leaves only, it had fruit too. And so this is to be wished for our brothers who are baptized outside, that they may have fruit: the dove will not leave them outside, but will bring them back to the ark. And the whole fruit is love, without which a man is nothing, whatever else he has. And we recalled and went over what the apostle said most fully on this. For he says: "If I speak with the tongues of men and of angels, but do not have love, I have become like sounding brass or a tinkling cymbal; and if I have all knowledge and know all sacraments and have all prophecy, and have all faith" (but how did he say "all faith"?) "so that I could move mountains, but do not have love, I am nothing. And if I distribute all my goods to the poor, and if I deliver my body to be burned, but do not have love, it profits me nothing." But in no way can those say that they have love who divide unity. These things have been said; let us look at what follows.

John 1:33 (quotation, high confidence) · 1 Cor 13:1 (quotation, high confidence) · 1 Cor 13:2 (quotation, high confidence) · 1 Cor 13:3 (quotation, high confidence) · Gen 8:11 (allusion, high confidence)

Notes and citation

Summary: Augustine recalls his earlier teaching: John learned through the dove that Christ alone baptizes; the dove signifies peace, and its olive branch the fruit of love, without which baptism outside the Church profits nothing.

Quotations: John 1:33; 1 Cor 13:1-3; allusion to Gen 8:8-11. The digital text marks 'cnlu uba' (columba) and other words as uncertain; they are read by sense. 'So that I could move mountains' reads ut for the garbled 'cut'.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Spirilnm → Spiritum); OCR slip in the digital text (ablucbatur → abluebatur); OCR slip in the digital text (aulon → autem); OCR slip in the digital text (c Si linguis → Si linguis); OCR slip in the digital text (cnlu uba → columba); OCR slip in the digital text (cst → est); OCR slip in the digital text (cut montes → ut montes); OCR slip in the digital text (el manentem super cnm → et manentem super eum); OCR slip in the digital text (esse! → esset); OCR slip in the digital text (habebat el fructum → habebat et fructum); OCR slip in the digital text (hic eat → hic est); OCR slip in the digital text (linnicns: ct → tinniens: et); OCR slip in the digital text (lotus → totus); OCR slip in the digital text (mominissc → meminisse); OCR slip in the digital text (nee → nec); OCR slip in the digital text (novcrat Domiuum → noverat Dominum); OCR slip in the digital text (prodesll. → prodest.); OCR slip in the digital text (qnod → quod); OCR slip in the digital text (sacra menta. et → sacramenta, et); OCR slip in the digital text (sinc → sine); OCR slip in the digital text (tradidcro → tradidero); OCR slip in the digital text (vidcamus → videamus)): mominissc → meminisse; cnlu uba → columba; novcrat Domiuum → noverat Dominum; inventum cst inspirante → inventum est inspirante; qnod → quod; esse! → esset; Spirilnm → Spiritum; el manentem super cnm → et manentem super eum; Quid cst, → Quid est,; hic eat → hic est; aulon → autem; sunt, nee possum, → sunt, nec possum,; ablucbatur → abluebatur; habebat el fructum → habebat et fructum; optandum cst fratribus → optandum est fratribus; lotus → totus; sinc → sine; c Si linguis → Si linguis; linnicns: ct → tinniens: et; sacra menta. et → sacramenta, et; cut montes → ut montes; tradidcro → tradidero; prodesll. → prodest.; vidcamus → videamus.

Topics: Baptism, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 7.3 (PL 35:1437–1439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-7-3). (abbreviation not yet checked)

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7.4PL 35:1439

Perhibuit Joannes testimonium, quia vidit. Quale testimonium perhibuit? Quia ipse est Filius Dei. Oportebat ergo ut ille baptizaret qui est Filius Dei unicus, non adoptatus. Adoptati filii, ministri sunt Unici: Unicus habet potestatem, adoptati ministerium. Licet baptizet minister non pertinens ad numerum filio rum, quia male vivit et male agit, quid nos consolatur? Hic est qui baptizat.

John bore witness, because he saw. What witness did he bear? That he is the Son of God. It was fitting, then, that he should baptize who is the only Son of God, not an adopted one. The adopted sons are the ministers of the Only One: the Only One has the power, the adopted the ministry. Even if a minister baptizes who does not belong to the number of the sons, because he lives badly and acts badly, what consoles us? "This is he who baptizes."

John 1:34 (quotation, high confidence) · John 1:33 (quotation, high confidence)

Notes and citation

Summary: Christ, the only-begotten Son, has the power of baptism; adopted sons are his ministers, and even if a minister is wicked, Christ is the one who baptizes.

Quotations: John 1:34; John 1:33.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Opor tcbat → Oportebat); OCR slip in the digital text (con sola tur? llic → consolatur? Hic)): Opor tcbat → Oportebat; con sola tur? llic → consolatur? Hic.

Topics: Baptism

Cite (SBL): Augustine, Tract. Ev. Jo. 7.4 (PL 35:1439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-7-4). (abbreviation not yet checked)

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7.5PL 35:1439

Altera die iterum stabat Joannes, et ex discipulis ejus duo, et respiciens Jesum ambulantem dicit, Ecce Agnus Dei. Utique singulariter iste Agnus: nam et discipuli dicti sunt agni, Ecce ego mitto vos sicut agnos in medio luporum. Dicti sunt et ipsi lumen, Vos estis lumen mundi: sed aliter ille de quo dictum est, Erat lumen verum, quod illuminat omnem hominem venientem in hunc mundum. Sic et Agnus singulariter, solus sine macula, sine peccato; non cujus maculae abstersae sint, sed cujus macula nulla fuerit. Quid enim? quia dice bat Joannes de Domino, Ecce Agnus Dei, ipse Joan nes non erat agnus? non erat vir sanctus? non erat amicus sponsi? Ergo singulariter ille, Hic est Agnus Dei; quia singulariter hujus Agni sanguine solo ho mines redimi potuerunt.

"The next day again John was standing, and two of his disciples; and looking at Jesus walking, he says, Behold the Lamb of God." This one is certainly the Lamb in a unique sense: for the disciples too were called lambs: "Behold, I send you as lambs in the midst of wolves." They too were called light: "You are the light of the world"; but in another way he of whom it was said, "That was the true light, which enlightens every man coming into this world." So too he is the Lamb uniquely, alone without stain, without sin: not one whose stains have been wiped away, but one who never had a stain. For what? Because John said of the Lord, "Behold the Lamb of God," was John himself not a lamb? Was he not a holy man? Was he not the friend of the bridegroom? So uniquely is he "the Lamb of God," because men could be redeemed only by the blood of this Lamb.

John 1:35 (quotation, high confidence) · John 1:36 (quotation, high confidence) · Luke 10:3 (quotation, high confidence) · Matt 5:14 (quotation, high confidence) · John 1:9 (quotation, high confidence) · John 3:29 (allusion, high confidence) · 1 Pet 1:19 (allusion, medium confidence)

Notes and citation

Summary: Christ is the Lamb in a unique sense, alone without any stain of sin, by whose blood alone men could be redeemed.

Quotations: John 1:35-36; Luke 10:3 (cf. Matt 10:16); Matt 5:14; John 1:9; allusions to John 3:29; 1 Pet 1:19.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Erut → Erat); OCR slip in the digital text (Ina cula → macula); OCR slip in the digital text (Sic ct → Sic et); OCR slip in the digital text (abstersne → abstersae); OCR slip in the digital text (ct. ipsi lumcn, Vos estis lumcn → et ipsi lumen, Vos estis lumen); OCR slip in the digital text (dict! → dicti); OCR slip in the digital text (rcdimi potucrunt → redimi potuerunt); OCR slip in the digital text (singularitcr → singulariter); OCR slip in the digital text (singularjier → singulariter)): singularitcr → singulariter; dict! → dicti; ct. ipsi lumcn, Vos estis lumcn → et ipsi lumen, Vos estis lumen; Erut → Erat; Sic ct → Sic et; Ina cula → macula; abstersne → abstersae; singularjier → singulariter; rcdimi potucrunt → redimi potuerunt.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 7.5 (PL 35:1439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-7-5). (abbreviation not yet checked)

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