Migne Reading Room
PL 35 · cols. 1379–1387
Augustinus, In Joannis Evangelium tractatus I-VI, cum admonitione et praefatione incerti auctoris
Tractate I
copiosius prosecuti, circa activam vitam sunt versati: in qua laboratur, ut cor mundetur ad videndum Deum: Joannes vero pauca Domini facta dicit: verba vero Domini quae Trinitatis unitatem, et vitae aeternae felicitatem insinuant, diligentius conscribit; et sic in contemplativa
having followed more copiously, were occupied with the active life, in which one labours so that the heart may be cleansed for seeing God; but John relates few deeds of the Lord, while the words of the Lord which make known the unity of the Trinity and the happiness of eternal life he writes down more diligently; and so in contemplative
TRACTATUS I.
Tractate I.
In illud Joannis, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum, etc., usque ad id, Et tenebrae eam non comprehenderunt. Cap. I, ℣. 1-5.
On that [passage] of John, In the beginning was the Word, and the Word was with God, and the Word was God, etc., as far as this, And the darkness did not comprehend it. Chapter I, verses 1-5.
1. Intuens quod modo audivimus ex lectione apostolica, quod animalis homo non percipit ea quae sunt Spiritus Dei (I Cor. II, 14), et cogitans, in hac praesenti turba Charitatis vestrae necesse esse ut multi sint animales, qui adhuc secundum carnem sapiant, nondumque se possint ad spiritualem intellectum erigere, haesito vehementer, quomodo, ut Dominus dederit, possim dicere, vel pro modulo meo explicare quod lectum est ex Evangelio, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc enim animalis homo non percipit. Quid ergo, fratres? silebimus hinc? Quare ergo legitur, si silebitur? aut quare auditur, si non exponitur? sed et quid exponitur, si non intelligitur? Itaque quoniam rursum esse non dubito in numero vestro quosdam, a quibus possit non solum expositum capi, sed et antequam exponatur, intelligi; non fraudabo eos qui possunt capere, dum timeo superfluus esse auribus eorum qui non possunt capere. Postremo aderit m⟨i⟩sericordia Dei, fortasse ut omnibus satis fiat, et capiat quisque quod potest: quia et qui loquitur, dicit quod potest. Nam dicere ut est, quis potest? Audeo dicere, fratres mei, forsitan nec ipse Joannes dixit ut est, sed et ipse ut potuit; quia de Deo homo dixit: et quidem inspiratus a Deo, sed tamen homo. Quia insp⟨i⟩ratus, dixit aliquid; si non inspiratus esset, dixisset nihi⟨l⟩: quia vero homo
1. Considering what we have just heard from the apostolic reading, that the animal man does not perceive the things that are of the Spirit of God (1 Cor. 2:14), and reflecting that in this present throng of your Charity there must be many who are animal, who still savour things according to the flesh and cannot yet raise themselves to spiritual understanding, I hesitate greatly as to how, as the Lord may grant, I can speak of, or according to my small measure explain, what has been read from the Gospel, In the beginning was the Word, and the Word was with God, and the Word was God: for this the animal man does not perceive. What then, brothers? Shall we be silent on this? Why then is it read, if it is to be passed over in silence? Or why is it heard, if it is not expounded? But also why is it expounded, if it is not understood? And so, since on the other hand I do not doubt that there are some in your number by whom it can not only be grasped when expounded, but even understood before it is expounded, I will not defraud those who can grasp it while I fear being superfluous to the ears of those who cannot grasp it. Finally, the mercy of God will be at hand, perhaps so that all may be satisfied, and each may grasp what he can: for he too who speaks says what he can. For who can say it as it is? I dare to say, my brothers, that perhaps not even John himself said it as it is, but he too said it as he could; because it was a man who spoke about God: inspired indeed by God, but nevertheless a man. Because he was inspired, he said something; had he not been inspired, he would have said nothing: but because a man
Editors' notes and page, col. 1379
Footnotes
[unnumbered] ‹anchor: editors' notice at the head of the tractates, set across both columns› · in col 1379-1380 ADMONITIO PP. BENEDICTINORUM. Hos tractatus recognovimus ad Mss. Fossatensem optimae notae, descriptum jussu Ingilberti abbatis circiter annum 840, ad vetustissimos Germanenses duos, ad Corbeiensem, Remigiensem, Gemmeticensem, Floriacensem, Audoenensem, Becheronensem, Pratellensem, Vindocinenses duos, Carcassonensis Ecclesiae unum, Abbatiae de Cultura unum. Adhibuimus praeterea variantes lectiones Belgicorum septem codicum per Lovanienses collectas: necnon antiquiores editiones Bad. Er. et Lov.
NOTICE OF THE BENEDICTINE FATHERS. We have revised these tractates against the manuscripts: the Fossatensis (of Saint-Maur-des-Fossés), of the best quality, copied by order of Abbot Ingilbert about the year 840; the two very ancient Germanenses (of Saint-Germain); the Corbeiensis (of Corbie), the Remigiensis (of Saint-Remi), the Gemmeticensis (of Jumièges), the Floriacensis (of Fleury), the Audoenensis (of Saint-Ouen), the Becheronensis, the Pratellensis (of Préaux), the two Vindocinenses (of Vendôme), one of the Church of Carcassonne, and one of the Abbey of La Couture. We have also used the variant readings of seven Belgian codices collected by the Louvain editors, and the older editions of Badius, Erasmus and Louvain.
[unnumbered, Migne's addition] · in col 1379-1380 Comparavimus praeterea eas omnes editiones initio Retr. et Confess. t. 1, memoratas. M.
We have also compared all the editions listed at the beginning of the Retractations and Confessions, vol. 1. M[igne].
1 ‹anchor: Intuens› · call in col 1379 Mss. nostri magno consensu, intuentes; et infra, et cogitantes, plurali numero, pro, intuens... et cogitans.
Our manuscripts, with great agreement, read "intuentes"; and below, "et cogitantes", in the plural, for "intuens ... et cogitans".
(printed under page 38)
(a) ‹anchor: call not visible in the page-foot images (presumably in the heading of Tractatus I)› · call in col 1379
Habiti forte sub Christi annum 416.
Delivered perhaps about the year of Christ 416.
(printed under page 38)
Page
- running head: 1379 IN JOANNIS EVANGELIUM, S (cut off at the image edge)
- marginal letters: (none)
- old-edition numerals: (none)
virtute commendanda, intentionem suam et praedicationem tenuit: in qua contemplativa vacatur ut Deus videatur. Iste siquidem est Joannes, quem Dominus de fluctivaga nuptiarum tempestate vocavit, et cui Matrem virginem virgini commendavit.
virtue that was to be commended, he held to his purpose and his preaching: in which the contemplative [life] is given to leisure so that God may be seen. This indeed is John, whom the Lord called away from the wave-tossed storm of marriage, and to whom, a virgin, He commended His virgin Mother.
inspiratus, non totum quod est dixit; sed quod potuit homo, dixit.
inspired, did not say all that is; but he said what a man could.
2. Erat enim iste Joannes, fratres charissimi, de illis montibus, de quibus scriptum est: Suscipiant montes pacem populo tuo, et colles justitiam (Psal. LXXI, 3). Montes, excelsae animae sunt: colles, parvulae animae sunt. Sed ideo montes excipiunt pacem, ut colles possint excipere justitiam. Quae est justitia, quam colles excipiunt? Fides, quia justus ex fide vivit (Habac. II, 4; Rom. I, 17). Non autem exciperent minores animae fidem, nisi majores animae, quae montes dictae sunt, ab ipsa Sapientia illustrarentur, ut possint parvulis trajicere quod possint parvuli cap⟨e⟩re, et vivere ex fide colles, quia montes pacem suscipiunt. Ab ipsis montibus dictum est Ecclesiae, Pax vobiscum: et ipsi montes pacem annuntiando Ecclesiae, non diviserunt se adversus eum a quo susceperunt pacem (Joan. XX, 19), ut veraciter, non ficte nuntiarent pacem.
2. For this John, dearest brethren, was one of those mountains of which it is written: Let the mountains receive peace for Thy people, and the hills justice (Ps. 71:3). The mountains are lofty souls: the hills are little souls. But the mountains receive peace for this reason, that the hills may be able to receive justice. What is the justice which the hills receive? Faith, because the just man lives by faith (Hab. 2:4; Rom. 1:17). But the lesser souls would not receive faith unless the greater souls, which are called mountains, were enlightened by Wisdom Herself, so that they might be able to pass on to the little ones what the little ones could take in, and the hills might live by faith, because the mountains receive peace. By these very mountains it was said to the Church, Peace be with you: and these mountains, in announcing peace to the Church, did not divide themselves against Him from Whom they had received peace (John 20:19), so that they might announce peace truly, not feignedly.
3. Sunt enim alii montes naufragosi, quo quisque navim cum impulerit, solvitur. Facile est enim cum videtur terra a periclitantibus, quasi conari ad terram: sed aliquando videtur terra in monte, et saxa latent sub monte; et cum quisque conatur ad montem, incidit in saxa; et non ibi invenit portum, sed planctum. Sic fuerunt quidam montes, et magni apparuerunt inter homines; et fecerunt haereses et schismata, et diviserunt Ecclesiam Dei: sed isti qui diviserunt Ecclesiam Dei, non erant illi montes de quibus dictum est, Suscipiant montes pacem populo tuo. Quomodo enim pacem susceperunt, qui unitatem diviserunt?
3. For there are other mountains that cause shipwreck, where anyone who drives his ship against them is broken up. For it is easy, when land is seen by those in peril, to strive as it were towards the land: but sometimes land is seen on a mountain, and rocks lie hidden beneath the mountain; and when anyone strives towards the mountain, he falls upon the rocks; and there he finds not a harbour but lamentation. So there were certain mountains, and they appeared great among men; and they made heresies and schisms, and divided the Church of God: but those who divided the Church of God were not those mountains of which it was said, Let the mountains receive peace for Thy people. For how did they receive peace, who divided unity?
Editors' notes and page, col. 1380
Page
- running head: …VANGELIUM, S. AUGUSTINI (cut off at left edge)
- marginal letters: (none)
- old-edition numerals: (none)
4. Qui autem susceperunt pacem nuntiandam populo, contemplati sunt ipsam Sapientiam, quantum humanis cordibus potuit contingi quod nec oculus vidit, nec auris audivit, nec in cor hominis ascendit (I Cor. II, 9). Si in cor hominis non ascendit, quomodo ascendit in cor Joannis? An non erat homo Joannes? An forte nec in cor Joannis ascendit, sed cor Joannis in illam ascendit? Quod enim ascendit in cor hominis, de imo est ad hominem: quo autem ascendit cor hominis, sursum est ab homine. Etiam sic, fratres, dici potest quia si ascendit in cor Joannis, si aliquo modo potest dici, in tantum ascendit in cor Joannis, in quantum ipse Joannes non erat homo. Quid est, Non erat homo? In quantum coeperat esse angelus: quia omnes sancti, angeli; quia annuntiatores Dei. Ideo carnalibus et animalibus non valentibus percipere quae sunt Dei, quid ait Apostolus? Cum enim dicitis, Ego sum Pauli, ego Apollo, nonne homines estis (I Cor. III, 4)? Quid eos volebat facere, quibus exprobrabat quia homines erant? Vultis nosse quid eos facere volebat? audite in Psalmis: Ego dixi, Dii estis, et filii Excelsi omnes (Psal. LXXXI, 6). Ad hoc ergo vocat nos Deus, ne simus homines. Sed tunc in melius non erimus homines, si prius nos homines esse agnoscamus, id est, ut ad illam celsitudinem ab humilitate surgamus: ne cum putamus nos aliquid esse, cum nihil simus, non solum non accipiamus quod non sumus, sed et amittamus quod sumus.
4. Those, however, who received peace to be announced to the people contemplated Wisdom itself, so far as it could be touched by human hearts, that which eye has not seen, nor ear heard, nor has it ascended into the heart of man (1 Cor. 2:9). If it has not ascended into the heart of man, how did it ascend into the heart of John? Was John not a man? Or perhaps it did not ascend into the heart of John either, but the heart of John ascended into it? For what ascends into the heart of man is from below towards man; but that to which the heart of man ascends is above man. Even so, brethren, it can be said that if it ascended into the heart of John, if in some way it can be said, it ascended into the heart of John in so far as John himself was not a man. What does "He was not a man" mean? In so far as he had begun to be an angel: for all the saints are angels, since they are announcers of God. Therefore to the carnal and the animal, who were not able to perceive the things that are of God, what does the Apostle say? For when you say, I am Paul's, I Apollos's, are you not men (1 Cor. 3:4)? What did he want to make them, whom he reproached because they were men? Do you want to know what he wanted to make them? Hear in the Psalms: I said, You are gods, and all sons of the Most High (Ps. 81:6). To this, then, God calls us, that we may not be men. But we shall then cease to be men for the better, if first we acknowledge that we are men, that is, so that we may rise from humility to that loftiness; lest, when we think we are something though we are nothing, we not only fail to receive what we are not, but also lose what we are.
5. Ergo, fratres, de his montibus et Joannes erat, qui dixit, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Susceperat pacem mons iste, contemplabatur divinitatem Verbi. Qualis iste mons erat? quam excelsus? Transcenderat omnia cacumina terrarum, transcenderat omnes campos aeris, transcenderat omnes altitudines siderum, transcenderat omnes choros et legiones Angelorum. Nisi enim transcenderet ista omnia quae creata sunt, non perveniret ad eum per quem facta sunt omnia. Non potestis cogitare quid transcenderit, nisi videatis quo pervenerit. Quaeris de coelo et terra? facta sunt. Quaeris de his quae sunt in coelo et terra? Utique multo magis et ipsa facta sunt. Quaeris de spiritualibus creaturis, de Angelis, Archangelis, Sedibus, Dominationibus, Virtutibus, Principatibus? et ipsa facta sunt. Nam cum enumeraret haec omnia Psalmus, conclusit sic: Ipse dixit, et facta sunt; ipse mandavit, et creata sunt (Psal. CXLVIII, 5). Si dixit, et facta sunt, per Verbum facta sunt: si autem per Verbum facta sunt, non potuit Joannis cor pervenire ad id quod ait, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; nisi transcendisset omnia quae sunt facta per Verbum. Qualis ergo iste mons, quam sanctus, quam altus inter illos montes qui susceperunt pacem populo Dei, ut colles possent suscipere justitiam?
5. Therefore, brethren, John too was of these mountains, he who said, In the beginning was the Word, and the Word was with God, and the Word was God. This mountain had received peace; it contemplated the divinity of the Word. What kind of mountain was this? How lofty? It had transcended all the peaks of the lands, it had transcended all the plains of the air, it had transcended all the heights of the stars, it had transcended all the choirs and legions of the Angels. For unless it transcended all these things which were created, it would not reach Him through Whom all things were made. You cannot conceive what it transcended unless you see where it arrived. Do you ask about heaven and earth? They were made. Do you ask about the things that are in heaven and earth? Surely much more were they too made. Do you ask about the spiritual creatures, about Angels, Archangels, Thrones, Dominions, Powers, Principalities? They too were made. For when the Psalm enumerated all these things, it concluded thus: He spoke, and they were made; He commanded, and they were created (Ps. 148:5). If He spoke, and they were made, they were made through the Word; but if they were made through the Word, the heart of John could not reach that which he says, In the beginning was the Word, and the Word was with God, and the Word was God, unless it had transcended all things that were made through the Word. What kind of mountain, then, is this, how holy, how high among those mountains which received peace for the people of God, so that the hills might be able to receive justice?
6. Videte ergo, fratres, ne forte de ipsis montibus est Joannes, de quibus paulo ante cantavimus, Levavi oculos meos in montes, unde veniet auxilium mihi. Ergo, fratres mei, si vultis intelligere, levate oculos vestros
6. See, then, brethren, whether perhaps John is of those very mountains of which we sang a little while ago, I have lifted up my eyes to the mountains, whence help shall come to me. Therefore, my brethren, if you wish to understand, lift up your eyes
Editors' notes and page, col. 1381
Page
- running head: 1381 TRACTATUS I. CAP (cut off at the right edge of the image)
- marginal letters: (none)
- old-edition numerals: (none)
in montem istum; id est, erigite vos ad Evangelistam, erigite vos ad ejus sensum. Sed quia montes isti pacem suscipiunt, non potest autem esse in pace, qui spem ponit in homine; nolite sic erigere oculos in montem, ut putetis in homine spem vestram esse collocandam; et sic dicite, Levavi oculos meos in montes, unde veniet auxilium mihi, ut statim subjungatis, Auxilium meum a Domino, qui fecit coelum et terram (Psal. CXX, 1, 2). Ergo levemus oculos in montes, unde veniet auxilium nobis: et tamen non ipsi montes sunt, in quibus spes nostra ponenda est; accipiunt enim montes quod nobis ministrent: ergo unde et montes accipiunt, ibi spes nostra ponenda est. Oculos nostros cum levamus ad Scripturas, quia per homines ministratae sunt Scripturae, levamus oculos nostros ad montes, unde auxilium veniet nobis: sed tamen quia ipsi homines erant qui scripserunt Scripturas, non de se lucebant; sed ille erat lumen verum (Joan. I, 9), qui illuminat omnem hominem venientem in hunc mundum. Mons erat et ille Joannes Baptista, qui dixit, Non sum ego Christus (Ibid., 20): ne quisquam spem in montem ponens, caderet ab illo qui montes illustrat, et ipse confessus ait, Quoniam de plenitudine ejus omnes accepimus (Ibid. I, 16). Ita debes dicere, Levavi oculos meos in montes, unde veniet auxilium mihi, ne auxilium quod tibi venit, montibus imputes; sed sequaris, et dicas, Auxilium meum a Domino, qui fecit coelum et terram.
to this mountain; that is, lift yourselves up to the Evangelist, lift yourselves up to his meaning. But since these mountains receive peace, and yet he who places his hope in a man cannot be in peace, do not lift up your eyes to the mountain in such a way as to think that your hope is to be placed in a man; and so say, I have lifted up my eyes to the mountains, whence help will come to me, so that you may at once add, My help is from the Lord, Who made heaven and earth (Ps. 120:1–2). Therefore let us lift up our eyes to the mountains, whence help will come to us: and yet it is not the mountains themselves in which our hope is to be placed; for the mountains receive what they are to minister to us: therefore where the mountains too receive from, there our hope is to be placed. When we lift up our eyes to the Scriptures, since the Scriptures were ministered through men, we lift up our eyes to the mountains, whence help will come to us: but yet, since those who wrote the Scriptures were themselves men, they did not shine of themselves; but He was the true light (John 1:9), Who enlightens every man coming into this world. That John the Baptist too was a mountain, who said, I am not the Christ (John 1:20), so that no one, placing his hope in the mountain, should fall away from Him Who illumines the mountains; and he himself confessed and said, For of His fullness we have all received (John 1:16). So you ought to say, I have lifted up my eyes to the mountains, whence help will come to me, so that you do not ascribe to the mountains the help that comes to you; but that you go on and say, My help is from the Lord, Who made heaven and earth.
7. Ergo, fratres, ad hoc ista monuerim, ut quando erexistis cor ad Scripturas, cum sonaret Evangelium, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum, et caetera quae lecta sunt, intelligatis vos levasse oculos ad montes. Nisi enim montes ista dicerent, unde omnino cogitaretis, non inveniretis. Ergo ex montibus venit vobis auxilium, ut haec vel audiretis: sed nondum potestis intelligere quod audistis. Invocate auxilium a Domino, qui fecit coelum et terram: quia montes sic potuerunt loqui, ut non possint ipsi illuminare; quia et ipsi illuminati sunt audiendo. Inde qui haec dixit, accepit Joannes ille, fratres, qui discumbebat super pectus Domini (Joan. XIII, 25), et de pectore Domini bibebat quod propinaret nobis. Sed propinavit verba; intellectum autem inde debes capere, unde et ipse biberat qui tibi propinavit: ut leves oculos ad montes, unde auxilium veniet tibi, ut inde tanquam calicem, id est, verbum propinatum acciperes; et tamen quia auxilium tuum a Domino, qui fecit coelum et terram, inde impleres pectus, unde implevit ille: unde dixisti, Auxilium meum a Domino, qui fecit coelum et terram: qui potest ergo, impleat. Fratres, hoc dixi: levet quisque cor suum quomodo illud videt idoneum, et capiat quod dicitur. Sed forte hoc dicetis, quia ego vobis sum praesentior quam Deus. Absit. Multo est ille praesentior: nam ego oculis vestris appareo, ille conscientiis vestris praesidet. Ad me aures, ad illum cor, ut utrumque impleatis. Ecce oculos vestros et
7. Therefore, brothers, I would have given you this warning to this end: that when you lifted up your heart to the Scriptures, as the Gospel sounded forth, In the beginning was the Word, and the Word was with God, and the Word was God, and the rest that was read, you should understand that you have lifted up your eyes to the mountains. For unless the mountains said these things, you would not find at all whence to think of them. Therefore help came to you from the mountains, so that you might at least hear these things: but you cannot yet understand what you have heard. Call upon help from the Lord, Who made heaven and earth: for the mountains were able to speak in such a way that they cannot themselves enlighten; for they too were enlightened by hearing. From there he who said these things received it, that John, brothers, who reclined upon the Lord's breast (John 13:25), and from the Lord's breast drank what he might pour out to us. But he poured out words; understanding, however, you must take from the source from which he too had drunk who poured out for you: so that you lift up your eyes to the mountains, whence help will come to you, so that from there you may receive as it were a cup, that is, the word poured out; and yet, since your help is from the Lord, Who made heaven and earth, you may fill your breast from the source from which he filled his: whence you said, My help is from the Lord, Who made heaven and earth: let him therefore who is able, fill [his breast]. Brothers, I have said this: let each lift up his heart as he sees fit, and grasp what is said. But perhaps you will say this, that I am more present to you than God. Far from it. He is far more present: for I appear to your eyes, He presides over your consciences. To me your ears, to Him your heart, so that you may fill both. See, your eyes and
Editors' notes and page, col. 1382
Footnotes
1 ‹anchor: id est, verbum› · call in col 1382 In plerisque Mss., verbo.
In most manuscripts, "verbo" (by the word).
2 ‹anchor: Fratres, hoc dixi› · call in col 1382 Sic Mss. At editi, ergo, Fratres, impleat hoc quod dixi.
So the manuscripts. But the printed editions read: "ergo, Fratres, impleat hoc quod dixi" (so, brethren, let him fill [himself]: this is what I have said).
(printed under page 39)
Page
- running head: [cut off at left] CTATUS I. CAPUT I. 1382
- marginal letters: (none)
- old-edition numerals: (none)
sensus istos corporis levatis ad nos; nec ad nos, non enim nos de illis montibus, sed ad ipsum Evangelium, ad ipsum Evangelistam: cor autem implendum ad Dominum. Et unusquisque sic levet, ut videat quid levet, et quo levet. Quid dixi, Quid levet, et quo levet? Quale cor levet, videat; quia ad Dominum levat: ne sarcina voluptatis carnalis praegravatum, ante cadat, quam fuerit sublevatum. Sed videt se quisque gestare onus carnis? det operam per continentiam, ut purget quod levet ad Deum. Beati enim mundi corde, quoniam ipsi Deum videbunt (Matth. V, 8).
these senses of the body you lift towards us; and not towards us, for we are not of those mountains, but towards the Gospel itself, towards the Evangelist himself; but the heart is to be filled towards the Lord. And let each one so lift up that he may see what he lifts up, and whither he lifts it. What have I said, What he lifts up, and whither he lifts it? Let him see what sort of heart he lifts up, since he lifts it up to the Lord: lest, weighed down by the burden of carnal pleasure, it fall before it has been raised up. But does each one see that he carries the load of the flesh? Let him take pains through continence to purify what he lifts up to God. For blessed are the clean of heart, for they shall see God (Matt. 5:8).
8. Nam ecce quid prodest, quia sonuerunt verba, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum? Et nos diximus verba, cum loqueremur. Numquid tale Verbum erat apud Deum? Nonne ea quae diximus, sonuerunt atque transierunt? Ergo et Dei Verbum sonuit et peractum est? Quomodo omnia per ipsum facta sunt, et sine ipso factum est nihil? quomodo per illud regitur, quod per illud creatum est, si sonuit et transiit? Quale ergo Verbum quod et dicitur, et non transit? Intendat Charitas vestra: magna res est. Quotidie dicendo verba viluerunt nobis, quia sonando verba et transeundo viluerunt, et nihil aliud videntur quam verba. Est verbum et in ipso homine, quod manet intus: nam sonus procedit ex ore. Est verbum quod vere spiritualiter dicitur, illud quod intelligis de sono, non ipse sonus. Ecce verbum dico, cum dico, Deus. Quam breve est quod dixi, quatuor litteras, et duas syllabas! Numquidnam hoc totum est Deus, quatuor litterae, et duae syllabae? An quantum hoc vile est, tantum charum est quod in eis intelligitur? Quid factum est in corde tuo, cum audisses, Deus? Quid factum est in corde meo, cum dicerem, Deus? Magna et summa quaedam substantia cogitata est, quae transcendat omnem mutabilem creaturam, carnalem et animalem. Et si dicam tibi, Deus commutabilis est, an incommutabilis? respondebis statim, Absit ut ego vel credam vel sentiam commutabilem Deum: incommutabilis est Deus. Anima tua quamvis parva, quamvis forte adhuc carnalis, non mihi potuit respondere nisi incommutabilem Deum; omnis autem creatura mutabilis: quomodo ergo potuisti scintillare in illud quod est super omnem creaturam, ut certus mihi responderes incommutabilem Deum? Quid est ergo illud in corde tuo, quando cogitas quamdam substantiam vivam, perpetuam, omnipotentem, infinitam, ubique praesentem, ubique totam, nusquam inclusam? Quando ista cogitas, hoc est verbum de Deo in corde tuo. Numquid autem hoc est sonus ille qui quatuor litteris constat, et duabus syllabis? Ergo quaecumque dicuntur et transeunt, soni sunt, litterae sunt, syllabae sunt. Hoc verbum transit, quod sonat: quod autem significavit sonus, et in cogitante est qui dixit, et in intelligente est qui audivit, manet hoc transeuntibus sonis.
8. For see, what does it profit that the words sounded, In the beginning was the Word, and the Word was with God, and the Word was God? We too have spoken words when we were speaking. Was the Word that was with God such a word? Did not the things we said sound and pass away? Did the Word of God, then, also sound and come to an end? How were all things made through Him, and without Him was nothing made? How is that ruled through it which was created through it, if it sounded and passed away? What sort of Word, then, is it that is both spoken and does not pass away? Let your Charity attend: it is a great matter. Through speaking words daily, words have grown cheap to us, because by sounding and passing away words have grown cheap, and they seem nothing other than words. There is a word also within man himself which remains inside: for the sound proceeds from the mouth. There is a word which is truly spoken spiritually, that which you understand from the sound, not the sound itself. See, I speak a word when I say, God. How short is what I have said, four letters and two syllables! Is this, then, the whole of God, four letters and two syllables? Or rather, as cheap as this is, so precious is what is understood in them? What happened in your heart when you heard, God? What happened in my heart when I said, God? A great and supreme substance was thought of, which transcends every mutable creature, carnal and animal. And if I say to you, Is God changeable or unchangeable? you will answer at once, Far be it from me either to believe or to feel that God is changeable: God is unchangeable. Your soul, however small, however perhaps still carnal, could not answer me otherwise than that God is unchangeable; yet every creature is changeable: how, then, were you able to send a spark into that which is above every creature, so as to answer me with certainty that God is unchangeable? What, then, is that in your heart when you think of a certain substance living, everlasting, omnipotent, infinite, everywhere present, everywhere whole, nowhere enclosed? When you think these things, this is the word about God in your heart. But is this that sound which consists of four letters and two syllables? Therefore whatever things are spoken and pass away are sounds, are letters, are syllables. This word which sounds passes away; but what the sound signified, both in the one thinking who spoke and in the one understanding who heard, this remains while the sounds pass away.
9. Refer animum ad illud verbum. Si tu potes habere verbum in corde tuo, tanquam consilium natum in mente tua, ut mens tua pariat consilium, et
9. Turn your mind back to that Word. If you can have a word in your heart, as it were a design born in your mind, so that your mind brings forth the design, and
Editors' notes and page, col. 1383
Footnotes
1 ‹anchor: Refer› · call in col 1383 Juxta Lov., refert. M.
According to the Louvain edition, "refert" (he refers). M[igne].
1 ‹anchor: call not visible in the page-foot image (higher in the column)› · call in col 1384 Unus Becheronensis codex, et minus quam potestis cogitare. Hinc cum aliis sexdecim Mss. omissa particula, ex, prosequitur sic: Fabrica ergo ista animadversa, quale, etc.
The single Becheronensis codex reads "et minus quam potestis cogitare" (and less than you can think). Then, with sixteen other manuscripts, it omits the particle "ex" and goes on thus: "Fabrica ergo ista animadversa, quale" (So, this structure having been noticed, what kind ...), etc.
(printed under page 40)
Page
- running head: 1383 IN JOANNIS EVANGELIUM,
- marginal letters: (none)
- old-edition numerals: (none)
Insit consilium quasi proles mentis tuae, quasi filius cordis tui. Prius enim cor generat consilium, ut aliquam fabricam construas, aliquid amplum in terra moliaris; jam natum est consilium, et opus nondum completum est: vides tu, quid facturus es; sed alius non miratur, nisi cum feceris et construxeris molem, et fabricam illam ad exsculptionem perfectionemque perduxeris: attendunt homines mirabilem fabricam, et mirantur consilium fabricantis; stupent quod vident, et amant quod non vident: quis est qui potest videre consilium? Si ergo ex magna aliqua fabrica laudatur humanum consilium, vis videre quale consilium Dei est Dominus Jesus Christus, id est, Verbum Dei? Attende fabricam istam mundi; vide quae sint facta per Verbum, et tunc cognosces quale sit Verbum. Attende haec duo mundi corpora, coelum et terram: quis explicat verbis ornatum coeli? quis explicat verbis fecunditatem terrae? quis digne collaudat temporum vices? quis digne collaudat seminum vim? Videtis quae taceam, ne diu commemorando parum dicam forte, quam potestis cogitare. Ex fabrica ergo ista animadvertite quale Ve⟨r⟩bum est per quod facta est: et n⟨o⟩n sola fact⟨a⟩ est. Omnia enim ista videntur, quia pertinent ad sensum corporis. Per illud Verbum et Angeli facti sunt; per illud Verbum et Archangeli facti sunt; Potestates, Sedes, Dominationes, Principatus; per illud Verbum facta sunt omnia: hinc cogitate quale Verbum est.
the plan be present within, as the offspring of your mind, as the son of your heart. For the heart first begets a plan, that you may construct some building, that you may undertake something large on the earth; the plan is already born, and the work is not yet completed: you see what you are going to do; but another does not marvel until you have made and constructed the structure, and have brought that building to its carving and completion: men look at the wonderful building, and marvel at the plan of the builder; they are amazed at what they see, and love what they do not see: who is there who can see a plan? If, then, from some great building a human plan is praised, do you wish to see what kind of plan of God the Lord Jesus Christ is, that is, the Word of God? Look at this building of the world; see what things have been made through the Word, and then you will know what kind of Word He is. Look at these two bodies of the world, heaven and earth: who sets forth in words the adornment of heaven? who sets forth in words the fruitfulness of the earth? who worthily praises the changes of the seasons? who worthily praises the power of seeds? You see what I pass over in silence, lest by recounting at length I should perhaps say less than you are able to think. From this building, then, perceive what kind of Word He is through Whom it was made: and it was not the only thing made. For all these things are seen, because they pertain to the sense of the body. Through that Word the Angels too were made; through that Word the Archangels too were made; Powers, Thrones, Dominions, Principalities; through that Word all things were made: from this consider what kind of Word He is.
10. Respondet mihi modo forte nescio quis: Et quis hoc Verbum cogitat? Noli ergo tibi quasi vilo aliquid formare, cum audis Verbum, et conjicere verba quae audis quotidie, Ille talia verba dixit, talia verba locutus est, talia verba mihi narras: assidue enim dicendo nomina verborum, quasi viluerunt, verba. Et quando audis, In principio erat Verbum, ne vile aliquid putares, quale consuevisti cogitare, cum verba humana soleres audire, audi quid cogites: Deus erat Verbum.
10. Someone or other perhaps answers me now: And who thinks of this Word? Do not, then, form for yourself something as if cheap when you hear "Word", and compare it to the words that you hear daily: "He said such words, he spoke such words, you tell me such words": for by constantly uttering the names of words, words have, as it were, become cheap. And when you hear, In the beginning was the Word, lest you should think of something cheap, such as you were accustomed to think of when you used to hear human words, hear what you should think: The Word was God.
11. Exeat nunc nescio quis infidelis Arianus, et dicat quia Verbum Dei factum est. Quomodo potest fieri ut Verbum Dei factum sit, quando Deus per Verbum fecit omnia? Si et Verbum Dei ipsum factum est, per quod aliud Verbum factum est? Si hoc dicis, quia est Verbum Verbi, per quod factum est illud, ipsum dico ego unicum Filium Dei. Si autem non dicis Verbum Verbi, concede non factum per quod facta sunt omnia. Non enim per seipsum fieri potuit, per quod facta sunt omnia: crede ergo Evangelistae. Poterat enim dicere, In principio fecit Deus Verbum: quomodo dixit Moyses, In principio fecit Deus coelum et terram; et omnia sic enumerat, Dixit Deus, Fiat, et factum est (Gen. I). Si dixit, quis dixit? Utique Deus. Et quid factum est? Creatura aliqua. Inter dicentem Deum et factam creaturam quid est per quod factum est, nisi Verbum? quia dixit Deus, Fiat, et factum est. Hoc Verbum incommutabile: quamvis mutabilia per Verbum fiant, ipsum incommutabile est.
11. Let some unbelieving Arian or other come forward now, and say that the Word of God was made. How can it be that the Word of God was made, when God made all things through the Word? If the Word of God Himself too was made, through what other Word was He made? If you say this, that there is a Word of the Word, through Whom that one was made, that very one I call the only Son of God. But if you do not speak of a Word of the Word, grant that He through Whom all things were made was not made. For He through Whom all things were made could not have been made through Himself: believe, then, the Evangelist. For he could have said, In the beginning God made the Word: as Moses said, In the beginning God made heaven and earth; and he enumerates all things thus: God said, Let it be made, and it was made (Gen. 1). If He said, who said? God, certainly. And what was made? Some creature. Between God speaking and the creature made, what is there through which it was made, except the Word? for God said, Let it be made, and it was made. This Word is unchangeable: although changeable things are made through the Word, He Himself is unchangeable.
Editors' notes and page, col. 1384
Page
- running head: EVANGELIUM, S. AUGUSTINI 1384 (left part of the running head cut off at the image edge)
- marginal letters: (none)
- old-edition numerals: (none)
12. Noli ergo credere factum, per quod facta sunt omnia: ne non reficiaris per Verbum, per quod reficiuntur omnia. Jam enim factus es per Verbum, sed ⟨o⟩portet te refici per Verbum: si autem mala fuerit fides tua de Verbo, non poteris refici per Verbum. Et si tibi contigit fieri per Verbum, ut per illud factus sis, per te deficis: si per te deficis, ille te reficiat qui te fecit: si per te deterior efficeris, ille te recreet qui te creavit. Quomodo te autem recreet per Verbum, si male aliquid sentias de Verbo? Evangelista dicit, In principio erat Verbum; et tu dicis, In principio factum est Verbum. Ille, Omnia per ipsum facta sunt, dicit; et tu dicis quia et ipsum Verbum factum est. Poterat dicere Evangelista, In principio factum est Verbum: sed quid ait? In principio erat Verbum. Si erat, non est factum, ut ista omnia per ipsum fierent, et sine ipso nihil. Si ergo erat in principio Verbum, et Verbum erat apud Deum, et Deus erat Verbum: si non potes cogitare quid sit, differ ut crescas. Ille cibus est, accipe lac ut nutriaris, ut sis validus ad capiendum cibum.
12. Do not therefore believe that He was made through Whom all things were made, lest you fail to be remade through the Word, through Whom all things are remade. For you have already been made through the Word, but you must be remade through the Word: but if your faith concerning the Word is bad, you will not be able to be remade through the Word. And if it has befallen you to come into being through the Word, so that you were made through Him, through yourself you fall away: if through yourself you fall away, let Him Who made you remake you; if through yourself you are made worse, let Him Who created you re-create you. But how is He to re-create you through the Word, if you think something evil of the Word? The Evangelist says, "In the beginning was the Word"; and you say, "In the beginning the Word was made." He says, "All things were made through Him"; and you say that even the Word Himself was made. The Evangelist could have said, "In the beginning the Word was made": but what does he say? "In the beginning was the Word." If He was, He was not made, so that all these things might be made through Him, and without Him nothing. If therefore "in the beginning was the Word, and the Word was with God, and the Word was God": if you cannot conceive what it is, put it off so that you may grow. That is solid food; take milk that you may be nourished, so that you may be strong enough to take solid food.
13. Sane, fratres, quod sequitur, Omnia per ipsum facta sunt, et sine ipso factum est nihil, videte ne sic cogitetis, quia nihil aliquid est. Solent enim multi male intelligentes, sine ipso factum est nihil, putare aliquid esse nihil. Peccatum quidem non per ipsum factum est: et manifestum est, quia peccatum nihil est, et nihil fiunt homines cum peccant. Et idolum non per Verbum factum est: habet quidem formam quamdam humanam, sed ipse homo per Verbum factus est; nam forma hominis in idolo, non per Verbum facta est; et scriptum est, Scimus quia nihil est idolum (I Cor. VIII, 4). Ergo ista non sunt facta per Verbum; sed quaecumque naturaliter facta sunt, quaecumque sunt in creaturis, omnia omnino quae fixa in coelo sunt, quae fulgent desuper, quae volitant sub coelo, et quae moventur in universa natura rerum, omnis omnino creatura: dicam planius, dicam, fratres, ut intelligatis, ab angelo usque ad vermiculum. Quid praeclarius angelo in creaturis? quid extremius vermiculo in creaturis? Per quem factus est angelus, per ipsum factus est et vermiculus: sed angelus dignus coelo, vermiculus terra. Qui creavit, ipse disposuit. Si poneret vermiculum in coelo, reprehenderes; si vellet Angelos nasci de putrescentibus carnibus, reprehenderes: et tamen prope hoc facit Deus, et non est reprehendendus. Nam omnes homines de ca⟨r⟩ne nascentes, quid sunt nisi vermes? et de vermibus Angelos facit. Si enim ipse Dominus dicit, Ego autem sum vermis, et non homo (Psal. XXI, 7); quis dubitat hoc dicere quod scriptum est et in Job, Quanto magis homo putredo, et filius hominis vermis (Job XXV, 6)? Primo dixit, homo putredo; et postea, filius hominis vermis: quia vermis de putredine nascitur, ideo homo putredo, et filius hominis vermis. Ecce quid fieri vo⟨l⟩uit propter te, illud quod in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum.
13. Truly, brothers, as to what follows, "All things were made through Him, and without Him nothing was made," see that you do not think thus, that nothing is something. For many, understanding badly "without Him nothing was made," are wont to think that nothing is something. Sin indeed was not made through Him; and it is plain that sin is nothing, and men become nothing when they sin. And an idol was not made through the Word: it has indeed a certain human form, but man himself was made through the Word; for the form of a man in an idol was not made through the Word; and it is written, "We know that an idol is nothing" (1 Cor. 8:4). Therefore these things were not made through the Word; but whatever things have been made by nature, whatever things are among creatures, absolutely all things that are fixed in the sky, that shine from above, that fly beneath the sky, and that move in the whole nature of things, absolutely every creature: I will say it more plainly, I will say it, brothers, so that you may understand: from the angel down to the little worm. What is more splendid among creatures than an angel? What is lowlier among creatures than a little worm? He through Whom the angel was made, through Him the little worm too was made: but the angel is worthy of heaven, the little worm of earth. He Who created also arranged. If He were to place the little worm in heaven, you would find fault; if He willed that angels be born from rotting flesh, you would find fault: and yet God does almost this, and is not to be found fault with. For all men born of flesh, what are they but worms? And from worms He makes angels. For if the Lord Himself says, "But I am a worm, and not a man" (Ps. 21:7), who hesitates to say this which is written also in Job, "How much more is man rottenness, and the son of man a worm" (Job 25:6)? First he said, "man rottenness"; and afterwards, "the son of man a worm": because a worm is born of rottenness, therefore "man rottenness, and the son of man a worm." Behold what He willed to become for your sake, He Who "in the beginning was the Word, and the Word was with God, and the Word was God."
Editors' notes and page, col. 1385
Footnotes
1 ‹anchor: moventur in› · call in col 1385 Hic in plerisque Mss. non est praepositio, in.
Here in most manuscripts the preposition "in" is lacking.
1 ‹anchor: call not visible in the page-foot image (higher in the column)› · call in col 1386 Editi, patimur a muscis: et paulo infra, patiebatur a muscis; item postea, passus est a muscis. At Mss. omnes constanter habent, ad muscas: scilicet phrasi quadam Afris usitata, uti merito visum est Lovaniensibus.
The printed editions read "patimur a muscis" (we suffer from flies), and a little below "patiebatur a muscis" (he was suffering from flies), and again afterwards "passus est a muscis". But all the manuscripts consistently read "ad muscas" (at the flies): that is, by a turn of phrase in use among the Africans, as the Louvain editors rightly judged.
2 ‹anchor: Muscae moriturae› · call in col 1386 Lov., morientes: cujus loco editi alii et Mss., moriturae.
Louvain reads "morientes" (dying); in its place the other editions and the manuscripts read "moriturae" (about to die).
3 ‹anchor: minimam et abjectissimam› · call in col 1386 In plerisque Mss., instituit ut ista creatura minima et abjectissima.
In most manuscripts: "instituit ut ista creatura minima et abjectissima" (he ordained that this least and most despised creature [should torment us]).
(printed under page 41)
Page
- running head: 1385 TRACTATUS I. C[...] (cut off at the image edge)
- marginal letters: (none)
- old-edition numerals: (none)
- other: the word Verbum. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1386
Quare hoc factum est propter te? Ut sugeres, qui manducare non poteras. Omnino ergo, fratres, sic accipite, Omnia per ipsum facta sunt, et sine ipso factum est nihil. Universa enim creatura per ipsum facta est, major, minor: per ipsum facta sunt supera, infera; spiritualis, corporalis, per ipsum facta sunt. Nulla enim forma, nulla compages, nulla concordia partium, nulla qualiscumque substantia, quae potest habere pondus, numerum, mensuram, nisi per illud Verbum est, et ab illo Verbo creatore, cui dictum est, Omnia in mensura, et numero, et pondere disposuisti (Sap. XI, 21).
Why was this done for your sake? So that you might suck, you who could not eat. Altogether, then, brethren, take it in this way: All things were made through Him, and without Him nothing was made. For the whole of creation was made through Him, greater and lesser: through Him were made the things above and the things below; the spiritual, the bodily, through Him were they made. For no form, no structure, no concord of parts, no substance of any kind whatever that can have weight, number, measure, exists except through that Word, and from that creating Word, to Whom it was said, Thou hast disposed all things in measure, and number, and weight (Wis. 11:21).
14. Nemo ergo vos fallat, quando forte taedium patimini ad muscas. Etenim aliqui derisi sunt a diabolo, et ad muscas capti sunt. Solent enim aucupes ponere in muscipula muscas, ut esurientes aves decipiant: sic et isti ad muscas a diabolo decepti sunt. Nam nescio quis taedium patiebatur ad muscas: invenit illum Manichaeus taedio affectum; et cum diceret se non posse pati muscas et odisse vehementer illas, statim ille, Quis fecit has? Et quia taedio affectus erat, et oderat illas, non ausus est dicere, Deus illas fecit: erat autem catholicus. Ille statim subjecit: Si Deus illas non fecit, quis illas fecit? Plane, ait ille, ego credo quia diabolus fecit muscas. Et ille statim: Si muscam diabolus fecit, sicut te video confiteri, quia prudenter intelligis, apem quis fecit, quae paulo amplior est musca? Non ausus ille est dicere quia Deus fecit apem, et muscam non fecit; quia res erat proxima. Ab ape duxit ad locustam, a locusta ad lacertum, a lacerto ad avem, ab ave duxit ad pecus, inde ad bovem, inde ad elephantem, postremo ad hominem; et persuasit homini quia non a Deo factus est homo. Ita ille miser cum taedium passus est ad muscas, musca factus est, quem diabolus possideret. Beelzebub quippe interpretari dicitur princeps muscarum: de quibus scriptum est, Muscae moriturae exterminant oleum suavitatis (Eccle. X, 1).
14. Let no one, then, deceive you, when perhaps you suffer annoyance at flies. For some have been mocked by the devil, and have been caught by means of flies. For fowlers are accustomed to put flies in a trap, so as to deceive hungry birds: so these too were deceived by the devil by means of flies. For a certain man was suffering annoyance at flies: a Manichaean found him affected with annoyance; and when he said that he could not bear flies and hated them vehemently, at once the other said, Who made these? And because he was affected with annoyance, and hated them, he did not dare to say, God made them: yet he was a Catholic. The other at once added: If God did not make them, who made them? Clearly, said he, I believe that the devil made flies. And the other at once: If the devil made the fly, as I see you acknowledge, since you understand shrewdly, who made the bee, which is a little larger than the fly? He did not dare to say that God made the bee and did not make the fly, because the thing was so close. From the bee he led him to the locust, from the locust to the lizard, from the lizard to the bird, from the bird he led him to the sheep, then to the ox, then to the elephant, lastly to man; and he persuaded the man that man was not made by God. Thus that wretched man, when he suffered annoyance at flies, became a fly, whom the devil might possess. For Beelzebub is said to be interpreted prince of flies: of which it is written, Dying flies destroy the oil of sweetness (Eccl. 10:1).
15. Quid igitur, fratres? quare ista dixi? Claudite aures cordis vestri adversus dolos inimici; intelligite quia Deus fecit omnia, et in suis gradibus collocavit. Quare autem patimur multa mala a creatura quam fecit Deus? Quia offendimus Deum? Numquid haec Angeli patiuntur? Fortassis et nos in vita ista illa non timeremus. De poena tua peccatum tuum accusa, non judicem. Nam propter superbiam instituit Deus istam creaturam minimam et abjectissimam, ut ipsa nos torqueret: ut cum superbus fuerit homo, et se jactaverit adversus Deum; et, cum sit mortalis, mortalem terruerit; et, cum sit homo, proximum hominem non agnoverit; cum se erexerit, pulicibus subdatur. Quid est quod te inflas humana superbia? Homo tibi dixit convicium, et tumuisti, et iratus es; pulicibus resiste
15. What then, brethren? Why have I said these things? Close the ears of your heart against the wiles of the enemy; understand that God made all things, and set them in their proper ranks. But why do we suffer many evils from the creation which God made? Because we have offended God? Do the Angels suffer these things? Perhaps we too in this life would not fear them. From your punishment accuse your sin, not the judge. For on account of pride God appointed this smallest and most abject creature, so that it might torment us: so that when man has become proud, and has vaunted himself against God; and, though he is mortal, has terrified a mortal; and, though he is a man, has not acknowledged his neighbour as a man; when he has lifted himself up, he may be made subject to fleas. Why is it that you puff yourself up, human pride? A man has spoken an insult to you, and you have swelled up and become angry; resist the fleas
Editors' notes and page, col. 1386
Page
- running head: [T]RACTATUS I. CAPUT I. 1386 (left part of the head cut off at the image edge)
- marginal letters: (none)
- old-edition numerals: (none)
ut dormias: cognosce qui sis. Nam ut noveritis, fratres, propter superbiam nostram domandam creata ista, quae molesta nobis essent: populum Pharaonis superbum potuit Deus domare de ursis, de leonibus, de serpentibus; muscas et ranas illis immisit (Exod. VIII, 6, 24), ut rebus vilissimis superbia domaretur.
so that you may sleep: know who you are. For so that you may know, brethren, that these things, which would be troublesome to us, were created for the taming of our pride: God could have tamed the proud people of Pharaoh with bears, with lions, with serpents; He sent flies and frogs upon them (Exod. 8:6, 24), so that pride might be tamed by the vilest things.
16. Omnia ergo, fratres, omnia omnino per ipsum facta sunt, et sine ipso factum est nihil. Sed quomodo per ipsum facta sunt omnia? Quod factum est, in illo vita est. Potest enim sic dici, Quod factum est in illo, vita est: ergo totum vita est, si sic pronuntiaverimus. Quid enim non in illo factum est? Ipse est enim Sapientia Dei; et dicitur in Psalmo, Omnia in Sapientia fecisti (Psal. CIII, 24): Si ergo Christus est Sapientia Dei, et Psalmus dicit, Omnia in Sapientia fecisti; omnia sicut per illum facta, ita in illo facta sunt. Si ergo omnia in illo, fratres charissimi, et quod in illo factum est, vita est; ergo et terra vita est, ergo et lignum vita est. Dicimus quidem lignum vitam, sed secundum intellectum lignum crucis, unde accepimus vitam. Ergo et lapis vita est. Inhonestum est sic intelligere, ne rursum nobis subrepat eadem sordidissima secta Manichaeorum, et dicat quia habet vitam lapis, et habet animam paries, et resticula habet animam, et lana et vestis. Solent enim delirantes dicere, et cum repressi fuerint et repulsi, quasi de Scripturis proferunt dicentes: Utquid dictum est, Quod factum est in illo, vita est? Si enim omnia in ipso facta sunt, omnia vita sunt. Non te abducant: pronuntia sic, Quod factum est; hic subdistingue, et deinde infer, in illo vita est. Quid est hoc? Facta est terra, sed ipsa terra quae facta est, non est vita: est autem in ipsa Sapientia spiritualiter ratio quaedam qua terra facta est; haec vita est.
16. All things therefore, brethren, absolutely all things were made through Him, and without Him nothing was made. But how were all things made through Him? What was made, in Him is life. For it can be said thus, What was made in Him, is life: then everything is life, if we pronounce it so. For what was not made in Him? For He is the Wisdom of God; and it is said in the Psalm, In Wisdom Thou hast made all things (Ps. 103:24): If then Christ is the Wisdom of God, and the Psalm says, In Wisdom Thou hast made all things; then just as all things were made through Him, so they were made in Him. If then all things are in Him, dearest brethren, and what was made in Him is life; then the earth too is life, then wood too is life. We do indeed call wood life, but in the sense of the wood of the cross, from which we received life. Then a stone too is life. It is unseemly to understand it so, lest that same most filthy sect of the Manichaeans creep in upon us again and say that a stone has life, and a wall has a soul, and a little cord has a soul, and wool and a garment. For raving men are accustomed to say this, and when they have been checked and repelled, they bring forth as it were from the Scriptures, saying: Why was it said, What was made in Him, is life? For if all things were made in Him, all things are life. Let them not lead you astray: pronounce it thus, What was made; here make a slight pause, and then add, in Him is life. What is this? The earth was made, but the very earth that was made is not life: but there is in Wisdom itself, spiritually, a certain reason by which the earth was made; this is life.
17. Quomodo possum, dicam Charitati vestrae. Faber facit arcam. Primo in arte habet arcam: si enim in arte arcam non haberet, unde illam fabricando proferret? Sed arca sic est in arte, ut non ipsa arca sit quae videtur oculis. In arte invisibiliter est, in opere visibiliter erit. Ecce facta est in opere; numquid destitit esse in arte? Et illa in opere facta est, et illa manet quae in arte est: nam potest illa arca putrescere, et iterum ex illa quae in arte est, alia fabricari. Attendite ergo arcam in arte, et arcam in opere. Arca in opere non est vita, arca in arte vita est; quia vivit anima artificis, ubi sunt ista omnia antequam proferantur. Sic ergo, fratres charissimi, quia Sapientia Dei, per quam facta sunt omnia, secundum artem continet omnia, antequam fabricet omnia; hinc quae fiunt per ipsam artem, non continuo vita sunt, sed quidquid factum est, vita in illo est. Terram vides; est in arte terra: coelum vides; est in arte coelum: solem et lunam vides; sunt et ista in arte: sed foris corpora sunt, in arte vita sunt. Videte, si quo modo potestis; magna enim res dicta est: et si non a me magno, aut non per me magnum, tamen a magno. Non enim a me parvulo dicta sunt haec: sed ille non
17. As best I can, I will tell it to your Charity. A craftsman makes a chest. First he has the chest in his art: for if he did not have the chest in his art, whence would he bring it forth by fashioning it? But the chest is in the art in such a way that it is not the chest itself which is seen with the eyes. In the art it is invisibly, in the work it will be visibly. See, it has been made in the work; has it ceased to be in the art? Both that one has been made in the work, and that one remains which is in the art: for that chest can rot, and from the one which is in the art another can be fashioned again. Consider then the chest in the art, and the chest in the work. The chest in the work is not life, the chest in the art is life; because the soul of the craftsman lives, where all these things are before they are brought forth. So then, dearest brethren, because the Wisdom of God, through Whom all things were made, contains all things according to art before He fashions all things; hence the things which come to be through that art are not straightway life, but whatever was made is life in Him. You see the earth; there is earth in the art: you see the sky; there is sky in the art: you see the sun and the moon; these too are in the art: but outside they are bodies, in the art they are life. See, if in any way you can; for a great thing has been said: and if not by me who am great, or not through me as one great, yet by one who is great. For these things were not said by me, a little one: but he is not
Editors' notes and page, col. 1387
Footnotes
1 ‹anchor: Potest enim› · call in col 1387 Sic omnes Mss. et antiquiores editi. At Lov.: Potest etiam.
So all the manuscripts and the older editions. But Louvain reads: "Potest etiam" (it can also).
2 ‹anchor: repressi fuerint› · call in col 1387 Aliquot Mss., et cum reprehensi fuerint.
Some manuscripts: "et cum reprehensi fuerint" (and when they have been rebuked).
1 ‹anchor: call not visible in the page-foot image (higher in the column; the variant answers to "illa vita lux est hominum")› · call in col 1388 Tres Mss., quia illa vita quae in illo est, lux hominum est.
Three manuscripts: "quia illa vita quae in illo est, lux hominum est" (because that life which is in him is the light of men).
(printed under page 42)
Page
- running head: 1387 IN JOANNIS EVANGELIUM,
- marginal letters: (none)
- old-edition numerals: (none)