PL 35 · cols. 1988–1996

Augustine, Ten Homilies on the First Epistle of John

Tractate II

PL 35:1988

Nonne ille lapis crevit, et factus est mons magnus, et implevit universum orbem terrarum (Dan. II, 34, 35)? Numquid digito ostendimus istum montem, quomodo ostenditur hominibus tertia luna? Verbi gratia, quando volunt homines videre lunam novam, dicunt, Ecce luna, ecce ubi est: et si sunt ibi qui non valeant intendere aciem, et dicant, Ubi? intenditur illis digitus ut videant. Aliquando dum erubescunt ne caeci putentur, dicunt se vidisse quod non viderunt. Numquid sic ostendimus Ecclesiam, fratres mei? Nonne aperta est? nonne manifesta? nonne tenuit omnes gentes? nonne impletur quod ante tot annos promissum est Abrahae, in semine ejus benedici omnes gentes (Gen. XXII, 18)? Uni fideli promissum est, et millibus fidelium mundus impletus est. Ecce mons implens universam faciem terrae: ecce civitas de qua dictum est, Non potest civitas abscondi super montem constituta (Matth. V, 14). Illi autem offendunt in montem. Et cum eis dicitur, Ascendite; Non est mons, dicunt, et facilius illuc faciem impingunt, quam illic habitaculum quaerunt. Isaias hesterna die lectus est; qui quis vestrum vigilabat, non oculis tantum, sed aure, nec aure corporis, sed aure cordis, advertit, Erit in novissimis diebus manifestus mons domus Domini, paratus in cacumine montium. Quid tam manifestum quam mons? Sed sunt et montes ignoti, quia in una parte terrarum positi sunt. Quis vestrum novit Olympum montem? quomodo ibi qui habitant, Giddabam nostrum non norunt. In partibus sunt isti montes. Ille autem mons non sic, quia implevit universam faciem terrae; et de illo dicitur, Paratus in cacumine montium. Mons est super cacumina omnium montium. Et congregabuntur, inquit, ad eum omnes gentes (Isai. II, 2). Quis errat in hoc monte? Quis frangit faciem offendendo in illum? Quis ignorat civitatem super montem constitutam? Sed nolite mirari quia ignoratur ab istis qui oderunt fratres: quia in tenebris ambulant, et nesciunt quo eant; quia tenebrae excaecaverunt oculos eorum. Montem non vident: nolo mireris, oculos non habent. Unde oculos non habent? Quia tenebrae excaecaverunt eos. Unde probamus? Quia fratres oderunt, quia cum offenduntur in Afris, separant se ab orbe terrarum quia non tolerant pro pace Christi quos infamant, et tolerant pro parte Donati quos damnant.

Did not that stone grow, and become a great mountain, and fill the whole world (Dan. 2:34, 35)? Do we point out this mountain with a finger, as the third-day moon is pointed out to people? For example, when people want to see the new moon, they say, There is the moon, see where it is: and if there are some there who cannot direct their gaze, and say, Where? a finger is pointed for them so that they may see. Sometimes, while they blush lest they be thought blind, they say they have seen what they have not seen. Do we point out the Church like that, my brethren? Is she not open? is she not manifest? has she not taken hold of all nations? is not that being fulfilled which was promised so many years before to Abraham, that in his seed all nations would be blessed (Gen. 22:18)? It was promised to one believer, and the world has been filled with thousands of believers. Behold the mountain filling the whole face of the earth: behold the city of which it was said, A city set upon a mountain cannot be hidden (Matt. 5:14). But they stumble against the mountain. And when it is said to them, Go up; There is no mountain, they say, and they more readily dash their face against it than seek a dwelling there. Isaiah was read yesterday; whichever of you was watchful, not with the eyes only but with the ear, and not with the ear of the body but with the ear of the heart, took note: In the last days the mountain of the house of the Lord shall be manifest, prepared on the top of the mountains. What is so manifest as a mountain? But there are also unknown mountains, because they are set in one part of the earth. Which of you knows Mount Olympus? just as those who live there do not know our Giddaba. These mountains are in particular regions. But that mountain is not so, because it has filled the whole face of the earth; and of it is said, Prepared on the top of the mountains. It is a mountain above the tops of all mountains. And all nations, he says, shall be gathered to it (Isa. 2:2). Who goes astray on this mountain? Who breaks his face stumbling against it? Who does not know the city set upon a mountain? But do not marvel that it is not known by these who hate the brethren: because they walk in darkness, and do not know where they are going; because the darkness has blinded their eyes. They do not see the mountain: I would not have you marvel, they have no eyes. Why do they have no eyes? Because the darkness has blinded them. How do we prove it? Because they hate the brethren, because when they are offended at the Africans they separate themselves from the whole world because they do not bear for the peace of Christ those whom they defame, and they bear for the party of Donatus those whom they condemn.

TRACTATUS II.

TRACTATE II.

Ab eo versiculo, Scribo vobis, filioli, quia remittuntur vobis peccata per nomen ejus; usque ad istum, Qui autem fecerit voluntatem Dei, manet in aeternum, sicut et ipse manet in aeternum. Cap. II, ℣. 12-17.

From the verse, I write to you, little children, because your sins are forgiven you through His name; to this one, But he who does the will of God abides for ever, as He also abides for ever. Chapter II, verses 12–17.

1. Omnia quae leguntur de Scripturis sanctis, ad instructionem et salutem nostram, intente oportet audire. Maxime tamen memoriae commendanda sunt, quae adversus haereticos valent plurimum; quorum

1. All things that are read from the holy Scriptures for our instruction and salvation we ought to hear attentively. Yet those things above all are to be committed to memory which avail most against heretics; whose

Editors' notes and page, col. 1988

Footnotes

(1) ‹anchor: not visible› · call in col 1988

Omnes fere Mss., videre lunam novam: Ecce luna. Nec habent, dicunt.

Almost all the manuscripts: "to see the new moon: Behold the moon." And they do not have "they say".

(printed under page 342)

(2) ‹anchor: Giddabam› · call in col 1988

Sex Mss., Gibbam. Duo, Gibam. Tres, Giblam.

Six manuscripts, "Gibbam". Two, "Gibam". Three, "Giblam".

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(a) ‹anchor: not visible› · call in col 1988

Vid. in Joan. Evang. Tract. 4, n. 4.

See On John's Gospel, Tractate 4, n. 4.

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(b) ‹anchor: quos infamant› · call in col 1988

Scilicet Caecilianum ejusque ordinatores.

Namely Caecilian and those who ordained him.

(printed under page 342)

Scilicet Maximianistas. Vid. Epistolas 51, 108, etc.

Namely the Maximianists. See Letters 51, 108, etc.

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PL 35:1989

insidiae infirmiores quosque et negligentiores circumvenire non cessant. Mementote Dominum nostrum et salvatorem Jesum Christum, et mortuum esse pro nobis et resurrexisse; mortuum scilicet propter delicta nostra, resurrexisse propter justificationem nostram (Rom. IV, 25). Sicut modo audistis quia discipulorum duorum quos invenit in via, tenebantur oculi ne eum agnoscerent: et invenit eos desperantes de redemptione quae erat in Christo, et existimantes jam illum passum et mortuum fuisse, sicut hominem, nec tanquam Filium Dei putantes semper vivere; et in carne ita mortuum ut non revivisceret, sed tanquam unum ex Prophetis: sicut verba eorum paulo ante qui intenti eratis, audistis. Tunc aperuit illis Scripturas, incipiens a Moyse per omnes Prophetas, ostendens eis omnia quae passus erat praedicta fuisse; ne illi magis moverentur, si resurrexisset Dominus, et magis ei non crederent, si de illo ista ante dicta non essent. Firmitas enim fidei in eo est, quia omnia quae evenerunt in Christo, praedicta sunt. Discipuli ergo eum non agnoverunt, nisi in fractione panis. Et vere qui non sibi judicium manducat et bibit (I Cor. XI, 29), in fractione panis Christum agnoscit. Postea et illi undecim putabant se spiritum videre. Praebuit se palpandum, qui se praebuit crucifigendum; crucifigendum inimicis, palpandum amicis: medicus tamen omnium, et illorum impietatis, et istorum incredulitatis. Namque audistis cum Actus Apostolorum legerentur, quot millia crediderunt ex interfectoribus Christi (Act. II, 41). Si crediderunt postea qui occiderant, non erant credituri qui paululum dubitabant? Et ipsis tamen (quod maxime debetis animadvertere, et memoriae vestrae mandare, quia contra insidiosos errores Deus voluit ponere firmamentum in Scripturis, contra quas nullus audet loqui, qui quoquo modo se vult videri christianum) cum se palpandum praebuisset, non illi suffecit, nisi de Scripturis confirmaret cor credentium: prospiciebat enim nos futuros; in quo quod palpemus nos non habemus, sed quod legamus habemus. Si enim propterea illi crediderunt, quia tenuerunt et palpaverunt; nos quid faciemus? Jam Christus ascendit in coelum, non est venturus nisi in fine, ut judicet de vivis et mortuis: unde credituri sumus, nisi unde et ipsos palpantes voluit confirmari? Aperuit enim illis Scripturas, et ostendit eis quia oportebat pati Christum, et impleri omnia quae de illo scripta sunt in lege Moysi, et Prophetis, et Psalmis. Omnem veterem textum Scripturarum circumplexus est. Quidquid illarum Scripturarum est, Christum sonat; sed si aures inveniat. Et aperuit eis sensum, ut intelligerent Scripturas. Unde et nobis hoc orandum est, ut ipse sensum nostrum aperiat.

snares do not cease to entrap all the weaker and more negligent. Remember that our Lord and Saviour Jesus Christ both died for us and rose again; died, that is, for our offences, rose again for our justification (Rom. 4:25). As you have just heard, the eyes of the two disciples whom He found on the way were held so that they should not recognize Him: and He found them despairing of the redemption that was in Christ, and thinking that He had now suffered and died like a man, not supposing that as the Son of God He lives for ever; and that He had so died in the flesh as not to come to life again, but as one of the Prophets: as you who were attentive heard their words a little while ago. Then He opened the Scriptures to them, beginning from Moses through all the Prophets, showing them that all that He had suffered had been foretold; lest they should be more troubled if the Lord had risen, and should the more fail to believe Him, if these things had not been said of Him beforehand. For the firmness of faith lies in this, that all things which happened in Christ were foretold. So the disciples did not recognize Him except in the breaking of bread. And truly, he who does not eat and drink judgement to himself (1 Cor. 11:29) recognizes Christ in the breaking of bread. Afterwards the eleven too thought they were seeing a spirit. He offered Himself to be handled who offered Himself to be crucified; to be crucified by enemies, to be handled by friends: yet the physician of all, both of the impiety of the one and of the unbelief of the other. For you heard, when the Acts of the Apostles were read, how many thousands of the slayers of Christ believed (Acts 2:41). If those who had killed Him believed afterwards, were those not going to believe who doubted a little? And yet even for them (which you ought above all to notice, and commit to your memory, that against insidious errors God willed to set a firm foundation in the Scriptures, against which no one dares to speak who in any way wishes to seem a Christian) when He had offered Himself to be handled, it did not suffice Him, unless He confirmed the heart of the believers from the Scriptures: for He was looking ahead to us who were to come; in whom we have nothing to handle, but have something to read. For if they believed because they held and handled, what shall we do? Christ has now ascended into heaven; He will not come except at the end, to judge the living and the dead: whence shall we believe, unless from that by which He willed even those who handled Him to be confirmed? For He opened the Scriptures to them, and showed them that Christ had to suffer, and all things be fulfilled that were written of Him in the law of Moses, and the Prophets, and the Psalms. He embraced the whole ancient fabric of the Scriptures. Whatever there is in those Scriptures sounds of Christ; but only if it finds ears. And He opened their understanding, that they might understand the Scriptures. Hence we too must pray for this, that He Himself open our understanding.

2. Quid autem ostendit Dominus scriptum de se in lege Moysi, et Prophetis, et Psalmis? quid ostendit? Ipse dicat. Breviter hoc Evangelista posuit, ut nos nossemus quid in tanta latitudine Scripturarum credere et intelligere debeamus. Certe multae sunt paginae

2. But what did the Lord show to be written of Himself in the law of Moses, and the Prophets, and the Psalms? what did He show? Let Him say it Himself. The Evangelist set this down briefly, so that we might know what, in so great a breadth of the Scriptures, we ought to believe and understand. Certainly there are many pages

Editors' notes and page, col. 1989

Footnotes

(1) ‹anchor: istorum incredulitatis› · call in col 1989

Quatuor Mss., et illorum impietates, et istorum incredulitates sanavit

Four manuscripts: "and he healed both the impieties of those and the unbelief of these"

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PL 35:1990

, et multi libri, hoc habent omnes quod dixit Dominus breviter discipulis suis. Quid est hoc? Quia oportebat pati Christum, et resurgere tertia die. Habes jam de sponso, quia oportebat Christum pati et resurgere. Commendatus est nobis sponsus. De sponsa videamus quid dicat; ut tu cum cognoveris sponsum et sponsam, non sine causa ad nuptias venias. Celebratio enim nuptiarum omnis celebratio: Ecclesiae nuptiae celebrantur. Ducturus est uxorem filius regis, et ipse filius regis rex: et qui frequentant, ipsi sunt sponsa. Non quomodo in nuptiis carnalibus alii frequentant nuptias, et alia nubit, in Ecclesia qui frequentant, si bene frequentant, sponsa fiunt. Omnis enim Ecclesia sponsa Christi est, cujus principium et primitiae caro Christi est: ibi juncta est sponsa sponso in carne. Merito carnem ipsam cum commendaret, panem fregit; et merito in fractione panis aperti sunt oculi discipulorum, et agnoverunt eum. Quid ergo dixit Dominus scriptum esse de se in Lege, et Prophetis, et Psalmis? Quia oportebat pati Christum. Si non adderet, et resurgere, recte illi plangerent, quorum oculi tenebantur; sed et resurgere praedictum est. Et utquid hoc? quare oportebat pati Christum et resurgere? Propter illum psalmum quem vobis maxime commendavimus, quarta sabbati, statione prima novissimae hebdomadis. Quare oportebat Christum pati et resurgere? Propterea: Commemorabuntur et convertentur ad Dominum universi fines terrae, et adorabunt in conspectu ejus universae patriae gentium (Psal. XXI, 28). Nam ut noveritis quia oportebat pati Christum et resurgere; et hic quid addidit, ut post commendationem sponsi commendaret et sponsam? Et praedicari, inquit, in nomine ejus poenitentiam et remissionem peccatorum per omnes gentes, incipiens ab Jerusalem. Audistis, fratres, tenete. Nemo dubitet de Ecclesia, quia per omnes gentes est; nemo dubitet, quia ab Jerusalem coepit, et omnes gentes implevit. Agnoscimus agrum ubi vitis plantata est: cum autem creverit, non agnoscimus, quia totum occupavit. Unde coepit? Ab Jerusalem. Quo pervenit? Ad omnes gentes. Paucae remanserunt, omnes tenebit. Interea dum omnes tenet, aliqua sarmenta inutilia visa sunt agricolae praecidenda; et fecerunt haereses et schismata. Non vos inducant praecisa, ut praecidamini; hortamini magis quae praecisa sunt, ut iterum inserantur. Manifestum est Christum passum, resurrexisse, et ascendisse in coelum: manifestata est et Ecclesia, quia praedicatur in nomine ejus poenitentia et remissio peccatorum per omnes gentes. Unde coepit? Incipiens ab Jerusalem. Audit stultus, vanus, et quid amplius dicturus sum quam caecus, qui tam magnum montem non videt; qui contra lucernam in candelabro positam oculos claudit?

, and many books, all have this which the Lord said briefly to His disciples. What is this? That Christ had to suffer, and rise again on the third day. You have now [what concerns] the Bridegroom, that Christ had to suffer and rise again. The Bridegroom has been commended to us. Let us see what He says of the bride; so that you, when you have come to know the bridegroom and the bride, may not come to the wedding without reason. For every celebration is the celebration of a wedding: the wedding of the Church is being celebrated. The king's son is to take a wife, and the king's son is himself a king: and those who attend are themselves the bride. Not as in fleshly weddings, where some attend the wedding and another is married; in the Church those who attend, if they attend well, become the bride. For the whole Church is the bride of Christ, whose beginning and first-fruits is the flesh of Christ: there the bride was joined to the Bridegroom in the flesh. Fittingly, when He was commending that very flesh, He broke bread; and fittingly in the breaking of bread the eyes of the disciples were opened, and they recognized Him. What then did the Lord say was written of Himself in the Law, and the Prophets, and the Psalms? That Christ had to suffer. If He had not added, and rise again, they whose eyes were held would rightly have lamented; but rising again too was foretold. And to what end is this? why did Christ have to suffer and rise again? Because of that psalm which we most especially commended to you on the fourth day of the week, at the first station of the last week. Why did Christ have to suffer and rise again? For this reason: All the ends of the earth shall remember and be turned to the Lord, and all the families of the nations shall worship in His sight (Ps. 21:28). For that you may know that Christ had to suffer and rise again; what did He add here also, so that after commending the Bridegroom He might commend the bride as well? And that repentance and remission of sins, He says, should be preached in His name through all nations, beginning from Jerusalem. You have heard, brethren; hold fast. Let no one doubt about the Church, that she is through all nations; let no one doubt that she began from Jerusalem and has filled all nations. We recognize the field where the vine was planted: but when it has grown, we do not recognize it, because it has taken up the whole. Where did it begin? From Jerusalem. Where has it reached? To all nations. Few remain; it will hold all. Meanwhile, while it is taking hold of all, some useless branches seemed to the husbandman fit to be cut off; and they have made heresies and schisms. Let not those who are cut off lead you on to be cut off; rather exhort those who have been cut off, that they be grafted in again. It is manifest that Christ suffered, rose again, and ascended into heaven: the Church too has been made manifest, because repentance and remission of sins is preached in His name through all nations. Where did it begin? Beginning from Jerusalem. The fool hears it, the vain man, and what more shall I call him than blind, who does not see so great a mountain; who shuts his eyes against the lamp set on the lampstand?

3. Cum eis dicimus, Si christiani catholici estis, communicate illi Ecclesiae unde Evangelium toto orbe diffunditur; illi Jerusalem communicate, quando eis dicimus, respondent nobis, Non communicamus illi

3. When we say to them, If you are catholic Christians, be in communion with that Church from which the Gospel is spread through the whole world; be in communion with that Jerusalem; when we say this to them, they answer us, We are not in communion with that

Editors' notes and page, col. 1990

Footnotes

(1) ‹anchor: not visible› · call in col 1990

Sex Mss.: Merito ut carnem ipsam commendaret.

Six manuscripts: "Rightly, that he might commend the flesh itself."

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(2) ‹anchor: Propterea› · call in col 1990

Er. Lugd. et Ven., propter psalmum. M.

Er., Lugd. and Ven. [the editions of Erasmus, Lyons and Venice]: "because of the psalm." M.

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(3) ‹anchor: ab Jerusalem› · call in col 1990

Er. Lugd., incipientes. M.

Er., Lugd. [Erasmus, Lyons]: "incipientes" [beginning, plural]. M.

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PL 35:1991

civitati ubi occisus est rex noster, ubi occisus est Dominus noster: quasi oderint civitatem ubi occisus est Dominus noster. Occiderunt Judaei quem invenerunt in terra, exsufflant isti eum qui sedet in coelo. Qui sunt pejores, qui contempserunt quia hominem putabant, an qui Sacramenta ejus exsufflant, quem jam Deum confitentur? Sed oderunt videlicet civitatem in qua occisus est Dominus ipsorum. Pii homines et misericordes, multum dolent occisum esse Christum, et occidunt in hominibus Christum! At ille dilexit illam civitatem, et misertus est ejus: inde dixit incipere praedicationem suam, Incipiens ab Jerusalem. Ille ibi principium fecit praedicationis nominis sui: et tu exhorrescis communionem illius civitatis? Non est mirum si praecisus odisti radicem. Quid ait ille discipulis suis? Estote sedentes in civitate, quia ego mitto promissionem meam in vos (Luc. XXIV, 13-49). Ecce quam civitatem oderunt. Forte amarent, si Judaei interfectores Christi in illa habitarent. Manifestum est enim omnes interfectores Christi, id est Judaeos, expulsos esse de illa civitate. Quae habebat saevientes in Christum, habet adorantes Christum. Propterea illam isti oderunt, quia Christiani in illa sunt. Ibi voluit sedere discipulos suos, et ibi illis mittere Spiritum sanctum. Ubi inchoata est Ecclesia, nisi ubi venit de coelo Spiritus sanctus, et implevit uno loco sedentes centum viginti? Duodenarius ille numerus decuplatus erat. Sedebant centum viginti homines, et venit Spiritus sanctus, et implevit totum locum, et factus est sonus, quasi ferretur flatus vehemens, et linguae divisae sunt velut ignis. Audistis Actus Apostolorum, hodie lecta est ipsa lectio: Coeperunt linguis loqui quomodo Spiritus dabat eis pronuntiare. Et omnes qui aderant illic, de diversis gentibus venientes Judaei, agnoscebant unusquisque linguam suam; et mirabantur illos idiotas et imperitos subito didicisse non unam aut duas linguas, sed omnium omnino gentium (Act. I, 15, et II, 1, 12). Ubi ergo jam omnes linguae sonabant, omnes linguae crediturae ostendebantur. Isti autem qui multum amant Christum, et ideo nolunt communicare civitati quae interfecit Christum, sic honorant Christum, ut dicant illum remansisse ad duas linguas, latinam, et punicam, id est, afram. Solas duas linguas tenet Christus? Istae enim duae linguae solae sunt in parte Donati, plus non habent. Evigilemus, fratres, videamus potius donum Spiritus Dei, et credamus ante dictis de illo, et videamus impleta quae ante dicta sunt in Psalmo: Non sunt loquelae neque sermones, quorum non audiantur voces eorum. Et ne forte ipsae linguae venerunt ad unum locum, et non potius donum Christi venit ad omnes linguas, audi quid sequitur: In omnem terram exiit sonus eorum, et in fines orbis terrae verba eorum. Quare hoc? Quia in sole posuit tabernaculum suum (Psal. XVIII, 4-6), id est, in manifesto. Tabernaculum ejus, caro ejus; tabernaculum

with the city where our King was slain, where our Lord was slain: as if they hated the city where our Lord was slain. The Jews slew Him whom they found on earth; these men blow upon Him who sits in heaven. Which are worse, those who despised Him because they thought Him a man, or those who blow upon His Sacraments, whom they now confess as God? But they hate, forsooth, the city in which their Lord was slain. Pious men and merciful, they grieve much that Christ was slain, and they slay Christ in men! But He loved that city, and had pity on it: from there He said His preaching was to begin, Beginning from Jerusalem. He made there the beginning of the preaching of His name: and you shudder at communion with that city? It is no wonder if, being cut off, you hate the root. What did He say to His disciples? Stay seated in the city, for I send My promise upon you (Luke 24:13–49). See what city they hate. Perhaps they would love it, if the Jews, Christ's slayers, lived in it. For it is manifest that all the slayers of Christ, that is, the Jews, were expelled from that city. The city that had those who raged against Christ has those who worship Christ. That is why these men hate it, because Christians are in it. There He willed His disciples to sit, and there to send them the Holy Spirit. Where was the Church begun, if not where the Holy Spirit came from heaven and filled the hundred and twenty sitting in one place? That number twelve had been multiplied by ten. A hundred and twenty men were sitting, and the Holy Spirit came, and filled the whole place, and there came a sound, as if a violent wind were rushing, and tongues were parted as if of fire. You heard the Acts of the Apostles; that very lesson was read today: They began to speak with tongues as the Spirit gave them to utter. And all who were present there, Jews coming from various nations, recognized each his own language; and they marvelled that those unlettered and unskilled men had suddenly learned not one or two languages, but those of absolutely all nations (Acts 1:15, and 2:1, 12). Where, then, all languages were already sounding, it was shown that all languages would believe. But these men, who love Christ so much, and therefore will not be in communion with the city that killed Christ, so honour Christ as to say that He has been left with two languages, Latin and Punic, that is, African. Does Christ hold only two languages? For these two languages alone are in the party of Donatus; they have no more. Let us wake up, brethren; let us rather see the gift of the Spirit of God, and believe what was said beforehand of it, and see fulfilled what was said beforehand in the Psalm: There are no speeches nor words of which their voices are not heard. And lest perhaps [you think that] the languages themselves came to one place, and not rather that the gift of Christ came to all languages, hear what follows: Their sound has gone out into all the earth, and their words to the ends of the world. Why this? Because He has set His tabernacle in the sun (Ps. 18:4–6), that is, in the open. His tabernacle is His flesh; the tabernacle

Editors' notes and page, col. 1991

Footnotes

(1) ‹anchor: not visible› · call in col 1991

Editi: exhorrescis communicationem illius civitatis. Mss., communionem.

The printed editions: "you shudder at fellowship [communicationem] with that city." The manuscripts: "communion [communionem]."

(printed under page 344)

(a) ‹anchor: ipsa lectio› · call in col 1991

Liber Act. Apost. anniversaria solemnitate post Passionem Domini recitabatur, ex Tract. 6 in Evang. Joan., n 18.

The book of the Acts of the Apostles was read at the yearly solemnity after the Lord's Passion, according to Tractate 6 on John's Gospel, n. 18.

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other: Column ends "ta-"; completed "tabernaculum" from the first word "bernacu…" of the facing column 1992 on the same image. Calls omitted: variant ¹ after "civitatis" (Editi: exhorrescis communicationem illius civitatis. Mss., communionem), (a) after "lectio" (Liber Act. Apost. anniversaria solemnitate post Passionem Domini recitabatur, ex Tract. 6 in Evang. Joan., n. 18). "Psal. XVIII, 4-6": the hyphen is faint in the scan.

PL 35:1992

ejus, Ecclesia ejus: in sole posita est, non est in nocte, sed in die. Sed quare illi non agnoscunt? Redite ad lectionem, ad quam heri finis factus est, et videte quare non agnoscunt: Qui odit fratrem suum, in tenebris ambulat, et nescit quo eat; quoniam tenebrae excaecaverunt oculos ejus. Nos ergo sequentia videamus, et non simus in tenebris. Unde non erimus in tenebris? Si amemus fratres. Unde probatur quia amamus fraternitatem? Quia non scindimus unitatem, quia tenemus charitatem.

His, is His Church: it is set in the sun, it is not in the night but in the day. But why do they not recognize it? Go back to the lesson at which an end was made yesterday, and see why they do not recognize it: He who hates his brother walks in darkness, and does not know where he is going; because the darkness has blinded his eyes. Let us then look at what follows, and not be in darkness. How shall we not be in darkness? If we love the brethren. How is it proved that we love the brotherhood? Because we do not tear unity apart, because we hold fast charity.

4. Scribo vobis, filioli, quia remittuntur vobis peccata per nomen ejus. Ideo filioli, quia dimissis peccatis nascimini. Sed per cujus nomen remittuntur peccata? Numquid per Augustini? Ergo nec per nomen Donati. Videris quis Augustinus, aut quis Donatus: nec per nomen Pauli, nec per nomen Petri. Nam dividentibus sibi Ecclesiam, et partes facere de unitate conantibus parturiens parvulos mater charitas in Apostolo, exponit viscera sua, conscindit quodammodo verbis ubera sua, plorat filios quos videt efferri, revocat ad unum nomen eos qui multa nomina sibi facere volebant, repellit ab amore suo ut Christus ametur, et dicit: Numquid Paulus pro vobis crucifixus est? aut in nomine Pauli baptizati estis (I Cor. I, 13)? Quid dicit? Nolo mei sitis, ut mecum sitis: mecum estote; omnes illius sumus qui pro nobis mortuus est, qui pro nobis crucifixus est: unde et hic, Dimittuntur vobis peccata per nomen ejus, non per hominis alicujus.

4. I write to you, little children, because your sins are forgiven you through His name. Little children, therefore, because you are born by the forgiveness of sins. But through whose name are sins forgiven? Through Augustine's? Then not through the name of Donatus either. You may judge who Augustine is, or who Donatus: not through the name of Paul, nor through the name of Peter. For to those who were dividing the Church among themselves, and trying to make parties out of unity, charity, the mother in labour with little ones in the Apostle, lays bare her heart, tears her breasts as it were with words, weeps over the sons she sees being carried out to burial, calls back to one name those who wished to make many names for themselves, thrusts them away from love of herself so that Christ may be loved, and says: Was Paul crucified for you? or were you baptized in the name of Paul (1 Cor. 1:13)? What does he say? I do not want you to be mine, so that you may be with me: be with me; we all belong to Him who died for us, who was crucified for us: hence here too, Your sins are forgiven you through His name, not through any man's.

5. Scribo vobis, patres. Quare primo filii? Quia remittuntur vobis peccata per nomen ejus, et regeneramini in novam vitam, ideo filii. Patres quare? Quia cognovistis eum qui a principio est: principium enim ad paternitatem pertinet. Novus Christus in carne, sed antiquus in divinitate. Quam antiquus putamus? quot annorum? Putamusne major quam mater sua? Major plane quam mater: omnia enim per ipsum facta sunt (Joan. I, 3). Si omnia, et ipsam matrem antiquus fecit, de qua nasceretur novus. Putamusne ante matrem solam? Et ante avos matris antiquus. Avus matris ipsius Abraham; et Dominus dicit, Ante Abraham ego sum (Id. VIII, 58). Ante Abraham dicimus? Coelum et terra, antequam esset homo, facta sunt. Ante ista fuit Dominus, imo et est. Optime enim non ait, Ante Abraham ego fui; sed, Ante Abraham ego sum. Quod enim dicitur quia fuit, non est; et quod dicitur quia erit, nondum est: ille non novit nisi esse. Secundum quod Deus est, esse novit; fuisse et futurum esse non novit. Dies est ibi unus, sed sempiternus. Non ponunt illum diem in medio hesternus et crastinus: hesterno enim die finito, incipiens hodiernus venturo crastino finietur. Ille unus dies ibi est sine tenebris, sine nocte, sine spatiis, sine mensura, sine horis. Quod vis illum dic: si vis, dies est; si vis, annus est; si vis, anni sunt. Dictum est enim de ipso, Et anni tui non deficient (Psal. CI, 28). Quando autem dictus est dies? Quando dictum est Domino, Ego hodie genui te (Psal. II, 7). Ab aeterno Patre genitus, ex

5. I write to you, fathers. Why sons first? Because your sins are forgiven you through His name, and you are regenerated into new life; therefore sons. Why fathers? Because you have known Him who is from the beginning: for the beginning belongs to fatherhood. Christ is new in the flesh, but ancient in divinity. How ancient do we think Him? of how many years? Do we think Him older than His mother? Plainly older than His mother: for all things were made through Him (John 1:3). If all things, then, being ancient, He made His very mother, of whom He would be born new. Do we think Him before His mother only? He is ancient before His mother's forefathers too. His mother's forefather was Abraham; and the Lord says, Before Abraham I am (John 8:58). Do we say before Abraham? Heaven and earth were made before man existed. Before these the Lord was, nay rather, is. For He says most aptly, not, Before Abraham I was; but, Before Abraham I am. For what is said to have been, is not; and what is said to be going to be, is not yet: He knows nothing but to be. Inasmuch as He is God, He knows to be; to have been and to be going to be He does not know. There the day is one, but everlasting. Yesterday and tomorrow do not set that day between them: for when yesterday is ended, today, beginning, will be ended by the coming tomorrow. That one day there is without darkness, without night, without intervals, without measure, without hours. Call it what you will: if you will, it is a day; if you will, it is a year; if you will, it is years. For it is said of Him, And Thy years shall not fail (Ps. 101:28). And when was it called a day? When it was said to the Lord, Today I have begotten Thee (Ps. 2:7). Begotten of the eternal Father, from

Editors' notes and page, col. 1992

Footnotes

(1) ‹anchor: not visible› · call in col 1992

Er., sed mecum sitis. Lugd. et Ven., sed ut mecum sitis. M.

Er. [Erasmus]: "but be with me." Lugd. and Ven. [Lyons and Venice]: "but that you may be with me." M.

(printed under page 344)

(2) ‹anchor: de ipso› · call in col 1992

In B., de ipso die; at Er. Lugd. Ven. et Lov. carent verbo, die, et merito. M.

In B., "of him, the day"; but Er., Lugd., Ven. and Lov. lack the word "die" [day], and rightly. M.

(printed under page 344)

Page

running head: [IN EPISTOLAM JOANN]IS AD PARTHOS, S. AUGUSTINI 1992 (left part of the head is over column 1991)
marginal letters: (none visible in the crop)
old-edition numerals: (none)
other: The column opens "bernaculum", the end of "ta-bernaculum", which is set whole in 1991. Variant calls omitted: ¹ after "mecum sitis" (Er., sed mecum sitis. Lugd. et Ven., sed ut mecum sitis. M.), ² after "de ipso" (In B., de ipso die; at Er. Lugd. Ven. et Lov. carent verbo, die, et merito. M.). "mei" in "Nolo mei sitis" appears to carry a printed accent mark; set without it.

PL 35:1993

aeternitate genitus, in aeternitate genitus: nullo initio, nullo termino, nullo spatio latitudinis; quia est quod est, quia ipse est qui est. Hoc nomen suum dixit Moysi: Dices eis, Qui est, misit me ad vos (Exod. III, 14). Quid ergo ante Abraham? quid ante Noe? quid ante Adam? Audi Scripturam: Ante luciferum genui te (Psal. CIX, 3). Postremo ante coelum et terram. Quare? Quia omnia per ipsum facta sunt, et sine ipso factum est nihil (Joan. I, 3). Ideo patres agnoscite: patres enim fiunt agnoscendo quod est ab initio.

eternity begotten, in eternity begotten: with no beginning, no end, no extent of breadth; because He is what He is, because He is Himself He who is. This name of His He told to Moses: You shall say to them, He who is has sent me to you (Exod. 3:14). What then of before Abraham? what of before Noah? what of before Adam? Hear the Scripture: Before the day-star I begot Thee (Ps. 109:3). Lastly, before heaven and earth. Why? Because all things were made through Him, and without Him was made nothing (John 1:3). Therefore, fathers, acknowledge it: for men become fathers by acknowledging what is from the beginning.

6. Scribo vobis, juvenes. Filii sunt, patres sunt, juvenes sunt; filii, quia nascuntur; patres, quia principium agnoscunt: juvenes quare? Quia vicistis malignum. In filiis nativitas, in patribus antiquitas, in juvenibus fortitudo. Si malignus a juvenibus vincitur, pugnat nobiscum. Pugnat, sed non expugnat. Quare? Quia nos sumus fortes, an quia ille est fortis in nobis, qui inter manus persequentium infirmus inventus est? Ille nos fortes fecit, qui persequentibus non restitit. Crucifixus est enim ex infirmitate, sed vivit ex virtute Dei (II Cor. XIII, 4).

6. I write to you, young men. They are sons, they are fathers, they are young men; sons, because they are born; fathers, because they acknowledge the beginning: why young men? Because you have overcome the evil one. In sons, birth; in fathers, antiquity; in young men, strength. If the evil one is overcome by young men, he fights with us. He fights, but does not conquer. Why? Because we are strong, or because He is strong in us who was found weak in the hands of His persecutors? He made us strong who did not resist His persecutors. For He was crucified through weakness, yet He lives by the power of God (2 Cor. 13:4).

7. Scribo vobis, pueri. Unde pueri? Quia cognovistis Patrem. Scribo vobis, patres: commendat hoc, et repetit, Quia cognovistis eum qui a principio est. Mementote vos patres esse: si obliviscimini eum qui a principio est, perdidistis paternitatem. Scribo vobis, juvenes. Etiam atque etiam considerate, quia juvenes estis: pugnate, ut vincatis; vincite, ut coronemini; humiles estote, ne cadatis in pugna. Scribo vobis, juvenes, quia fortes estis, et verbum Dei in vobis manet, et vicistis malignum.

7. I write to you, children. Why children? Because you have known the Father. I write to you, fathers: he commends this and repeats it, Because you have known Him who is from the beginning. Remember that you are fathers: if you forget Him who is from the beginning, you have lost your fatherhood. I write to you, young men. Consider again and again that you are young men: fight, that you may conquer; conquer, that you may be crowned; be humble, lest you fall in the fight. I write to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one.

8. Haec omnia, fratres, quia cognovimus id quod a principio est, quia fortes sumus, quia cognovimus Patrem: omnia ista quasi cognitionem commendant, charitatem non commendant? Si cognovimus, amemus: nam cognitio sine charitate non salvos facit. Scientia inflat, charitas aedificat (I Cor. VIII, 1). Si confiteri vultis et non amare, incipitis daemonibus similes esse. Confitebantur daemones Filium Dei, et dicebant, Quid nobis et tibi (Matth. VIII, 29)? et repellebantur. Confitemini, et amplectimini. Illi enim timebant de iniquitatibus suis; vos amate dimissorem iniquitatum vestrarum. Sed quomodo poterimus amare Deum, si amamus mundum? Parat nos ergo inhabitari charitate. Duo sunt amores, mundi et Dei: si mundi amor habitet, non est qua intret amor Dei: recedat amor mundi, et habitet Dei; melior accipiat locum. Amabas mundum, noli amare mundum: cum exhauseris cor tuum amore terreno, hauries amorem divinum; et incipit habitare jam charitas, de qua nihil mali potest procedere. Audite ergo verba purgantis modo. Quasi agrum invenit corda hominum: sed quomodo invenit? Si silvam invenit, exstirpat; si agrum purgatum invenit, plantat. Plantare ibi vult arborem, charitatem. Et quam silvam vult exstirpare? Amorem mundi. Audi

8. All these things, brethren — that we have known that which is from the beginning, that we are strong, that we have known the Father: do all these, as it were, commend knowledge, and not commend charity? If we have known, let us love: for knowledge without charity does not save. Knowledge puffs up, charity builds up (1 Cor. 8:1). If you are willing to confess and not to love, you begin to be like the demons. The demons confessed the Son of God, and said, What have we to do with Thee (Matt. 8:29)? and they were driven away. Confess, and embrace. For they were afraid on account of their iniquities; you, love the forgiver of your iniquities. But how shall we be able to love God, if we love the world? He prepares us, then, to be indwelt by charity. There are two loves, of the world and of God: if love of the world dwells [in us], there is no way for love of God to enter: let love of the world withdraw, and that of God dwell; let the better take the place. You loved the world; do not love the world: when you have emptied your heart of earthly love, you will drink in divine love; and charity then begins to dwell, from which nothing evil can proceed. Hear, then, the words of one who is now clearing ground. He found the hearts of men like a field: but how did he find them? If he finds a forest, he roots it out; if he finds a cleared field, he plants. He wishes to plant a tree there, charity. And what forest does he wish to root out? The love of the world. Hear

Editors' notes and page, col. 1993

Footnotes

(1) ‹anchor: inhabitari charitate› · call in col 1993

Er.: Sed quomodo poterimus amare Deum, si amamus mundum? Si amamus mundum, separat nos a charitate Dei. Lugd., si amamus mundum? Si amamus mundum, separat nos a charitate Dei. Parat nos ergo inhabitare charitatem. M.

Er. [Erasmus]: "But how shall we be able to love God, if we love the world? If we love the world, it separates us from the charity of God." Lugd. [Lyons]: "if we love the world? If we love the world, it separates us from the charity of God. He prepares us therefore to dwell in charity." M.

(printed under page 345)

(a) ‹anchor: repetit› · call in col 1993

Non repetit in Vulgata, nec in graeco.

It is not repeated in the Vulgate, nor in the Greek.

(printed under page 345)

Page

running head: 1993 TRACTATUS II. CAP[UT …] (right part of the head cut off in the crop)
marginal letters: (none visible in the crop)
old-edition numerals: (none)
other: Calls omitted: (a) after "repetit" (Non repetit in Vulgata, nec in graeco), variant ¹ after "charitate" (Er.: Sed quomodo poterimus amare Deum, si amamus mundum? Si amamus mundum, separat nos a charitate Dei. Lugd., si amamus mundum? Si amamus mundum, separat nos a charitate Dei. Parat nos ergo inhabitare charitatem. M.). Printer's signature "PATROL. XXXV." at the foot omitted.

PL 35:1994

exstirpatorem silvae. Nolite diligere mundum, hoc enim sequitur, neque ea quae sunt in mundo. Si quis dilexerit mundum, dilectio Patris non est in ipso.

the rooter-out of the forest. Do not love the world, for this follows, nor the things that are in the world. If anyone loves the world, the love of the Father is not in him.

9. Audistis quia si quis dilexerit mundum, dilectio Patris non est in ipso. Ne quis dicat in corde suo falsum esse hoc, fratres: Deus dicit, per Apostolum Spiritus sanctus locutus est, nihil verius, Si quis dilexerit mundum, dilectio Patris non est in ipso. Vis habere dilectionem Patris, ut sis cohaeres Filii? Noli diligere mundum. Exclude malum amorem mundi, ut implearis amore Dei. Vas es, sed adhuc plenus es; funde quod habes, ut accipias quod non habes. Certe jam renati sunt ex aqua et Spiritu fratres nostri; et nos ante aliquot annos renati sumus ex aqua et Spiritu. Bonum est nobis ut non diligamus mundum, ne remaneant in nobis Sacramenta ad damnationem, non firmamenta ad salutem. Firmamentum salutis est, habere radicem charitatis, habere virtutem pietatis, non formam solam. Bona forma, sancta forma: sed quid valet forma, si non teneat radicem? Sarmentum praecisum nonne in ignem mittitur? Habe formam, sed in radice. Quomodo autem radicamini, ut non eradicemini? Tenendo charitatem, sicut dicit apostolus Paulus, In charitate radicati et fundati (Ephes. III, 17). Quomodo ibi radicabitur charitas, inter tanta silvosa amoris mundi? Exstirpate silvas. Magnum semen posituri estis; non sit in agro quod effocet semen. Haec sunt verba exstirpantia quae dixit: Nolite diligere mundum, neque ea quae sunt in mundo. Si quis dilexerit mundum, non est charitas Patris in eo.

9. You have heard that if anyone loves the world, the love of the Father is not in him. Let no one say in his heart that this is false, brethren: God says it, the Holy Spirit has spoken through the Apostle, nothing is truer: If anyone loves the world, the love of the Father is not in him. Do you wish to have the love of the Father, so as to be co-heir of the Son? Do not love the world. Shut out the evil love of the world, that you may be filled with the love of God. You are a vessel, but you are still full; pour out what you have, that you may receive what you do not have. Certainly our brethren have now been reborn of water and the Spirit; and we too were reborn of water and the Spirit some years ago. It is good for us not to love the world, lest the Sacraments remain in us for condemnation, not as strongholds for salvation. The stronghold of salvation is to have the root of charity, to have the power of godliness, not the form only. The form is good, the form is holy: but what does the form avail if it does not hold the root? Is not the branch that is cut off thrown into the fire? Have the form, but in the root. And how are you rooted, so that you are not uprooted? By holding fast charity, as the apostle Paul says, Rooted and grounded in charity (Eph. 3:17). How will charity take root there, among such thickets of the love of the world? Root out the forests. You are about to set a great seed; let there be nothing in the field to choke the seed. These are the uprooting words which he spoke: Do not love the world, nor the things that are in the world. If anyone loves the world, the charity of the Father is not in him.

10. Quia omne quod in mundo est, desiderium est carnis, et desiderium oculorum, et ambitio saeculi, tria dixit, quae non sunt ex Patre, sed ex mundo sunt. Et mundus transit et desideria ejus: qui autem fecerit voluntatem Dei, manet in aeternum, sicut et ipse manet in aeternum. Quare non amem quod fecit Deus? Quid vis? utrum amare temporalia, et transire cum tempore; an mundum non amare, et in aeternum vivere cum Deo? Rerum temporalium fluvius trahit: sed tanquam circa fluvium arbor nata est Dominus noster Jesus Christus. Assumpsit carnem, mortuus est, resurrexit, ascendit in coelum. Voluit se quodammodo circa fluvium temporalium plantare. Raperis in praeceps? tene lignum. Volvit te amor mundi? tene Christum. Propter te factus est temporalis, ut tu fias aeternus; quia et ille sic factus est temporalis, ut maneret aeternus. Accessit illi aliquid ex tempore, non decessit ex aeternitate. Tu autem temporalis natus es, et per peccatum temporalis factus es: tu factus es temporalis per peccatum, ille factus est temporalis per misericordiam dimittendi peccata. Quantum interest, cum duo sunt in carcere, inter reum et visitatorem ipsius? Homo enim aliquando venit ad amicum suum, et intrat visitare eum, et ambo in carcere videntur; sed multum distant et distincti sunt. Illum causa premit, illum humanitas adduxit. Sic in ista mortalitate, nos reatu tenebamur; ille misericordia descendit: intravit ad captivum redemptor, non oppressor

10. For all that is in the world is the desire of the flesh, and the desire of the eyes, and the ambition of the world — he named three — which are not of the Father, but are of the world. And the world passes away, and its desires: but he who does the will of God abides for ever, as He also abides for ever. Why should I not love what God made? What do you wish? to love temporal things and pass away with time; or not to love the world, and to live for ever with God? The river of temporal things sweeps along: but our Lord Jesus Christ has sprung up like a tree beside the river. He took flesh, died, rose again, ascended into heaven. He willed in a manner to plant Himself beside the river of temporal things. Are you being swept headlong? hold on to the tree. Does love of the world whirl you round? hold on to Christ. For your sake He became temporal, that you might become eternal; for He too became temporal in such a way as to remain eternal. Something was added to Him from time; nothing was taken away from His eternity. But you were born temporal, and through sin you were made temporal: you were made temporal through sin; He was made temporal through the mercy of forgiving sins. How great a difference there is, when two are in prison, between the accused and the one who visits him! For a man sometimes comes to his friend, and goes in to visit him, and both are seen in prison; but they are far apart and distinct. The one his case holds down; the other kindness has brought. So in this mortality we were held by guilt; He came down in mercy: He came in to the captive as a redeemer, not as an oppressor

Editors' notes and page, col. 1994

Footnotes

(1) ‹anchor: quod fecit Deus› · call in col 1994

Am. Bad. et novem Mss. carent his verbis, Quare non amem quod fecit Deus?

Am., Bad. [Amerbach, Badius] and nine manuscripts lack these words: "Why should I not love what God made?"

(printed under page 345)

Page

running head: [TRAC]TATUS II. CAPUT II 1994 (left part of the head is over column 1993)
marginal letters: (none visible in the crop)
old-edition numerals: (none)

PL 35:1995

. Dominus pro nobis sanguinem suum fudit, redemit nos, mutavit spem nostram. Adhuc portamus mortalitatem carnis, et de futura immortalitate praesumimus: et in mari fluctuamus, sed anchoram spei in terra jam fiximus.

. The Lord shed His blood for us, redeemed us, changed our hope. We still bear the mortality of the flesh, and we take for granted the immortality to come: we are tossed on the sea, but we have already fixed the anchor of hope on land.

11. Sed non diligamus mundum, neque ea quae in mundo sunt. Quae enim in mundo sunt, desiderium carnis est, et desiderium oculorum, et ambitio saeculi. Tria sunt ista: ne quis forte dicat, Quae in mundo sunt, Deus fecit, id est, coelum et terram, mare, solem, lunam, stellas, omnia ornamenta coelorum. Quae sunt ornamenta maris? Omnia repentia. Quae terrae? Animalia, arbores, volatilia. Ista sunt in mundo, Deus illa fecit. Quare ergo non amem quod Deus fecit? Spiritus Dei sit in te, ut videas quia haec omnia bona sunt: sed vae tibi si amaveris condita, et deserueris conditorem. Pulchra sunt tibi; sed quanto est ille pulchrior qui ista formavit? Intendat Charitas vestra. Similitudinibus enim potestis instrui: ne subrepat vobis satanas, dicens quod solet dicere, Bene vobis sit in creatura Dei; quare illa fecit, nisi ut bene vobis sit? Et inebriantur, et pereunt, et obliviscuntur Creatorem suum: dum non temperanter, sed cupide utuntur creatis, Creator contemnitur. De talibus dicit Apostolus: Coluerunt et servierunt creaturae potius quam Creatori, qui est benedictus in saecula (Rom. I, 25). Non te prohibet Deus amare ista, sed non diligere ad beatitudinem; sed approbare et laudare ut ames Creatorem. Quemadmodum, fratres, si sponsus faceret sponsae suae annulum, et illa acceptum annulum plus diligeret quam sponsum qui illi fecit annulum; nonne in ipso dono sponsi adultera anima deprehenderetur, quamvis hoc amaret quod dedit sponsus? Certe hoc amaret quod dedit sponsus: tamen si diceret, Sufficit mihi annulus iste, jam illius faciem nolo videre; qualis esset? Quis non detestaretur hanc amentiam? quis non adulterinum animum convinceret? Amas aurum pro viro, amas annulum pro sponso: si hoc est in te, ut ames annulum pro sponso tuo, et nolis videre sponsum tuum; ad hoc tibi arrham dedit, ut non te oppigneraret, sed averteret. Ad hoc utique arrham dat sponsus, ut in arrha sua ipse ametur. Ergo dedit tibi Deus omnia ista, ama illum qui fecit. Plus est quod tibi vult dare, id est, seipsum, qui ista fecit. Si autem amaveris haec, quamvis illa Deus fecerit, et neglexeris Creatorem, et amaveris mundum; nonne tuus amor adulterinus deputabitur?

11. But let us not love the world, nor the things that are in the world. For the things that are in the world are the desire of the flesh, and the desire of the eyes, and the ambition of the world. These are three: lest anyone perhaps say, The things that are in the world God made, that is, heaven and earth, the sea, the sun, the moon, the stars, all the adornments of the heavens. What are the adornments of the sea? All creeping things. Of the earth? Animals, trees, birds. These are in the world; God made them. Why then should I not love what God made? May the Spirit of God be in you, that you may see that all these things are good: but woe to you if you love the things made and forsake their Maker. They are beautiful to you; but how much more beautiful is He who formed them? Let your Charity attend. For you can be instructed by comparisons: lest Satan creep in upon you, saying what he is wont to say, Enjoy yourselves in God's creation; why did He make these things, if not for you to enjoy yourselves? And they get drunk, and perish, and forget their Creator: while they use created things not temperately but greedily, the Creator is despised. Of such the Apostle says: They worshipped and served the creature rather than the Creator, who is blessed for ever (Rom. 1:25). God does not forbid you to love these things, but [He forbids you] to love them for your happiness; [He would have you] rather approve and praise them so as to love the Creator. Just as, brethren, if a bridegroom made a ring for his bride, and she, having received the ring, loved it more than the bridegroom who made the ring for her; would not an adulterous soul be detected in the very gift of the bridegroom, even though she loved what the bridegroom gave? Certainly she would love what the bridegroom gave: yet if she said, This ring is enough for me, I do not want to see his face any more; what sort of woman would she be? Who would not detest such madness? who would not convict her of an adulterous mind? You love the gold instead of your husband, you love the ring instead of your bridegroom: if this is in you, that you love the ring instead of your bridegroom, and do not wish to see your bridegroom; for this, then, he gave you the pledge, not to bind you to himself, but to turn you away from him. Surely the bridegroom gives a pledge for this, that in his pledge he himself may be loved. So God has given you all these things: love Him who made them. What He wishes to give you is more, that is, Himself, who made these things. But if you love these things, though God made them, and neglect the Creator, and love the world; will not your love be reckoned adulterous?

12. Mundus enim appellatur non solum ista fabrica quam fecit Deus, coelum et terra, mare, visibilia et invisibilia: sed habitatores mundi mundus vocantur, quomodo domus vocatur et parietes et inhabitantes. Et aliquando laudamus domum, et vituperamus inhabitantes. Dicimus enim, Bona domus; quia marmorata est et pulchre laqueata: et aliter dicimus, Bona domus; nemo ibi patitur injuriam, nullae rapinae, nullae oppressiones ibi fiunt. Modo non parietes laudamus, sed inhabitatores parietum: domus tamen

12. For not only is this fabric which God made, heaven and earth, the sea, things visible and invisible, called the world: but the inhabitants of the world are called the world, just as both the walls and those who dwell in them are called a house. And sometimes we praise a house and find fault with those who dwell in it. For we say, A good house; because it is faced with marble and finely panelled: and in another sense we say, A good house; no one suffers wrong there, no robberies, no oppressions are done there. Here we are praising not the walls but those who dwell within the walls: yet the house

Editors' notes and page, col. 1995

Footnotes

(1) ‹anchor: adulterinus deputabitur› · call in col 1995

Mss., et amaveris mundum, delinquis. Am. Bad. Er., et amaveris mundum, amittis Creatorem qui fecit mundum.

The manuscripts: "and you love the world, you do wrong." Am., Bad., Er. [Amerbach, Badius, Erasmus]: "and you love the world, you lose the Creator who made the world."

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vocatur, sive illa, sive illa. Omnes enim dilectores mundi, quia dilectione inhabitant mundum; sicut coelum inhabitant quorum sursum est cor, et ambulant carne in terra: omnes ergo dilectores mundi mundus vocantur. Ipsi non habent nisi ista tria, desiderium carnis, desiderium oculorum, et ambitionem saeculi. Desiderant enim manducare, bibere, concumbere, uti voluptatibus istis. Numquid non est in his modus? Aut quando dicitur, Nolite ista diligere, hoc dicitur, ut non manducetis, aut non bibatis, aut filios non procreetis? Non hoc dicitur. Sed sit modus propter Creatorem, ut non vos illigent ista dilectione; ne ad fruendum hoc ametis, quod ad utendum habere debetis. Non autem probamini, nisi quando vobis proponuntur duo, hoc aut illud: Justitiam vis, an lucra? Non habeo unde vivam, non habeo unde manducem, non habeo unde bibam. Sed quid, si non potes habere ista nisi per iniquitatem? Nonne melius amas quod non amittis, quam iniquitatem committis? Lucrum auri vides, damnum fidei non vides. Hoc ergo, ait nobis, desiderium carnis est, id est, desiderium earum rerum quae pertinent ad carnem, sicut cibus et concubitus, et caetera hujusmodi.

is called [a house], whether the one or the other. For all lovers of the world, because by their love they dwell in the world, — just as those whose heart is above dwell in heaven, and walk in the flesh on earth: — all lovers of the world, then, are called the world. They have nothing but these three, the desire of the flesh, the desire of the eyes, and the ambition of the world. For they desire to eat, to drink, to lie together, to use these pleasures. Is there no measure in these things? Or when it is said, Do not love these things, is it said so that you may not eat, or not drink, or not beget children? That is not what is said. But let there be measure for the Creator's sake, so that these things do not bind you with love of them; lest you love for enjoyment what you ought to have for use. And you are not tested except when two things are set before you, this or that: Do you want justice, or gain? I have nothing to live on, I have nothing to eat, I have nothing to drink. But what if you cannot have these things except through iniquity? Is it not better to love what you do not lose than to commit iniquity? You see the gain of gold; you do not see the loss of faith. This, then, he tells us, is the desire of the flesh, that is, the desire of those things that belong to the flesh, such as food and lying together, and other things of this kind.

13. Et desiderium oculorum: desiderium oculorum dicit omnem curiositatem. Jam quam late patet curiositas? Ipsa in spectaculis, in theatris, in sacramentis diaboli, in magicis artibus, in maleficiis ipsa est curiositas. Aliquando tentat etiam servos Dei, ut velint quasi miraculum facere, tentare utrum exaudiat illos Deus in miraculis; curiositas est, hoc est desiderium oculorum; non est a Patre. Si dedit Deus, fac; obtulit enim ut facias: non enim qui non fecerunt, ad regnum Dei non pertinebunt. Cum gauderent Apostoli quia daemonia eis subjecta erant, quid eis dixit Dominus? Nolite in hoc gaudere; sed gaudete quoniam nomina vestra scripta sunt in coelo (Luc. X, 20). Inde voluit gaudere Apostolos, unde gaudes et tu. Vae tibi enim, si nomen tuum non est scriptum in coelo. Numquid vae tibi, si non suscitaveris mortuos? numquid vae tibi, si non ambulaveris in mari? numquid vae tibi, si non excluseris daemonia? Si accepisti unde facias, utere humiliter, non superbe. Nam et de quibusdam pseudoprophetis dixit Dominus, quia facturi sunt signa et prodigia (Matth. XXIV, 24). Ergo non sit ambitio saeculi. Ambitio saeculi superbia est. Jactare se vult in honoribus; magnus sibi videtur homo, sive de divitiis, sive de aliqua potentia.

13. And the desire of the eyes: by the desire of the eyes he means all curiosity. Now how widely does curiosity extend? It is in shows, in theatres, in the sacraments of the devil, in the magic arts, in sorceries — that is curiosity. Sometimes it tempts even the servants of God, so that they wish to work a miracle, as it were, to test whether God hears them in miracles; it is curiosity, that is, the desire of the eyes; it is not from the Father. If God has given it, do it; for He has offered it so that you may do it: for those who have not done such things will not on that account fail to belong to the kingdom of God. When the Apostles were rejoicing that the demons were subject to them, what did the Lord say to them? Do not rejoice in this; but rejoice that your names are written in heaven (Luke 10:20). He willed the Apostles to rejoice in that in which you too rejoice. For woe to you if your name is not written in heaven. Is it woe to you if you have not raised the dead? is it woe to you if you have not walked on the sea? is it woe to you if you have not cast out demons? If you have received the power to do it, use it humbly, not proudly. For the Lord said also of certain false prophets that they will do signs and wonders (Matt. 24:24). Therefore let there be no ambition of the world. The ambition of the world is pride. It wishes to vaunt itself in honours; a man seems great to himself, whether from riches or from some power.

14. Tria sunt ista, et nihil invenis unde tentetur cupiditas humana, nisi aut desiderio carnis, aut desiderio oculorum, aut ambitione saeculi. Per ista tria tentatus est Dominus a diabolo. Desiderio carnis tentatus est, quando dictum est ei, Si Filius Dei es, dic lapidibus istis ut panes fiant; quando esurivit post jejunium. Sed quomodo repulit tentatorem, et docuit pugnare militem? Attende quid illi ait: Non in solo pane vivit homo, sed in omni verbo Dei. Tentatus est et desiderio oculorum de miraculo, quando ei dixit: Mitte te deorsum, quia scriptum est, Angelis suis mandavit de te, ut suscipiant te, ne quando offendas ad lapidem pedem

14. These are three, and you find nothing by which human desire is tempted except either by the desire of the flesh, or by the desire of the eyes, or by the ambition of the world. By these three the Lord was tempted by the devil. He was tempted by the desire of the flesh when it was said to Him, If Thou art the Son of God, tell these stones to become loaves; when He was hungry after His fast. But how did He repel the tempter, and teach His soldier to fight? Note what He said to him: Not by bread alone does man live, but by every word of God. He was tempted also by the desire of the eyes, concerning a miracle, when he said to Him: Cast Thyself down, for it is written, He has given His angels charge concerning Thee, that they may bear Thee up, lest at any time Thou strike against a stone Thy foot

Editors' notes and page, col. 1996