PL 35 · cols. 1466–1473

Augustinus, In Joannis Evangelium tractatus VII-XII

Tractate X

homines Deum adorare, quid audiunt? Ut sitis filii Patris vestri qui in coelis est, qui solem suum facit oriri super bonos et malos, et pluit super justos et injustos (Matth. V, 45). Quapropter si ei fit homo similis quem adorat; quid est, Potens est Deus de lapidibus istis suscitare filios Abrahae? Nos ipsos interrogemus, et videmus quia factum est. Nos enim de gentibus venimus; de gentibus autem non veniremus, nisi Deus de lapidibus suscitasset filios Abrahae. Facti sumus filii Abrahae imitando fidem, non nascendo per carnem. Sicut enim illi degenerando exhaeredati; sic nos imitando adoptati. Ergo, fratres, ad omnes gentes pertinebat etiam ista sextae hydriae prophetia; et ideo de omnibus dictum est, Capientes metretas binas vel ternas.

men to worship God, what do they hear? That you may be sons of your Father Who is in heaven, Who makes His sun rise upon the good and the wicked, and rains upon the just and the unjust (Matt. 5:45). Therefore, if a man becomes like Him Whom he worships, what does it mean, God is able from these stones to raise up sons of Abraham? Let us question ourselves, and we see that it has been done. For we have come from the gentiles; but we would not have come from the gentiles, had not God raised up sons of Abraham from stones. We have been made sons of Abraham by imitating his faith, not by being born through the flesh. For just as they by degenerating were disinherited, so we by imitating were adopted. Therefore, brothers, this prophecy of the sixth waterpot also pertained to all nations; and that is why it was said of all of them, Holding two or three measures apiece.

17. Sed quomodo ostendimus omnes gentes pertinere ad binas vel ternas metretas? Aestimantis enim fuit quodammodo, ut ipsas diceret binas, quas dixerat ternas, ad commendandum scilicet sacramentum. Quomodo sunt binae metretae? Circumcisio et praeputium. Hos duos populos Scriptura commemorat, et nullum praetermittit hominum genus, quando dicit, Circumcisio et praeputium (Coloss. III, 11); in duobus istis nominibus habes omnes gentes: binae metretae sunt. His duobus parietibus de diverso venientibus ad pacem in seipso faciendam, lapis angularis factus est Christus (Ephes. II, 14-20). Ostendamus et ternas metretas in eisdem ipsis omnibus gentibus. Tres erant filii Noe (Gen. V, 31), per quos reparatum est genus humanum. Unde Dominus ait: Simile est regnum coelorum fermento, quod accepit mulier et abscondit in farinae mensuris tribus, quoadusque fermentaretur totum (Luc. XIII, 21). Quae est ista mulier, nisi caro Domini? Quod est fermentum, nisi Evangelium? Quae sunt tres mensurae, nisi omnes gentes, propter tres filios Noe? Ergo sex hydriae capientes binas vel ternas metretas, sex sunt aetates temporum, capientes prophetiam pertinentem ad omnes gentes, sive in duobus generibus hominum, id est, Judaeis et Graecis, sicut saepe Apostolus commemorat (Rom. II, 9; I Cor. I, 24, etc.); sive in tribus, propter Noe tres filios, significatas. Figurata est enim prophetia pertingens usque ad omnes gentes. Nam in eo quod pertingit, dicta est metreta, sicut dicit Apostolus, Accepimus mensuram pertingendi usque ad vos (II Cor. X, 13). Gentibus enim evangelizans, hoc ait, mensuram pertingendi usque ad vos.

17. But how do we show that all nations pertain to the two or three measures? For it was, in a manner, the part of one weighing his words that he should call two the very ones he had called three, namely in order to commend the mystery. How are there two measures? The circumcision and the uncircumcision. Scripture mentions these two peoples, and leaves out no race of men, when it says, Circumcision and uncircumcision (Col. 3:11); in these two names you have all nations: they are the two measures. For these two walls, coming from different directions, to make peace in Himself, Christ was made the cornerstone (Eph. 2:14–20). Let us show the three measures too in these very same all nations. There were three sons of Noah (Gen. 5:31), through whom the human race was restored. Hence the Lord says: The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened (Luke 13:21). Who is this woman, if not the flesh of the Lord? What is the leaven, if not the Gospel? What are the three measures, if not all nations, on account of the three sons of Noah? Therefore the six waterpots holding two or three measures apiece are the six ages of time, holding the prophecy that pertains to all nations, signified either in two kinds of men, that is, Jews and Greeks, as the Apostle often mentions (Rom. 2:9; 1 Cor. 1:24, etc.), or in three, on account of the three sons of Noah. For the prophecy is figured as reaching even to all nations. For in that it reaches, it is called a measure, as the Apostle says, We have received a measure of reaching even to you (2 Cor. 10:13). For, preaching the Gospel to the gentiles, he says this: a measure of reaching even to you.

TRACTATUS X.

Tractate X.

Ab eo Evangelii loco, Post haec descendit ad Capharnaum ipse et mater ejus, etc., usque ad id, Ille autem dicebat de templo corporis sui. Cap. II, ℣. 12-21.

From that passage of the Gospel, After this He went down to Capernaum, He and His mother, etc., as far as, But He was speaking of the temple of His body. Chap. 2, vv. 12-21.

1. In Psalmo audistis gemitum pauperis, cujus membra per totam terram tribulationes patiuntur usque in finem saeculi. Satis agite, fratres mei, esse in his membris et de his membris: nam tribulatio tota transitura est. Vae gaudentibus (Luc. VI, 25)! Veritas dicit: Beati lugentes, quoniam ipsi consolabuntur (Matth. V, 5). Deus homo factus est: quid futurus est homo, propter quem Deus factus est homo? Haec spes

1. In the Psalm you have heard the groaning of the poor man, whose members throughout the whole earth suffer tribulations until the end of the age. Take care, my brothers, to be among these members and of these members: for the whole of tribulation is going to pass away. Woe to those who rejoice (Luke 6:25)! The Truth says: Blessed are those who mourn, for they shall be comforted (Matt. 5:5). God was made man: what is man going to be, for whose sake God was made man? This hope

Editors' notes and page, col. 1466

Page

running head: …CTATUS X. CAPUT II. 1466 (head cut off at left edge; column numeral smudged, read as 1466)
marginal letters: (none)
old-edition numerals: (none)
other: line ends of the left column (col. 1465) visible at the image edge, not set; "binas vel ternas" in the italic phrase of § 17 printed so that "vel" may read "rel", set vel (unsure); "tribulatio tota" in Tract. X § 1 has battered type (looks like "tribulatie teta"), set as read; versicle sign in the Tract. X title set as ℣.; "Gen. V, 31" kept as printed (Noah's sons stand at Gen. 5:32); no full-width line; no editors' matter in this column
other: ligature doubt raised by the check, resolved by QA Q1a against the page: the page prints the œ ligature, set coelis
other: ligature doubt raised by the check, resolved by QA Q1a against the page: the page prints the œ ligature, set coelorum

PL 35:1467

consoletur nos in omni tribulatione et tentatione hujus vitae. Non enim cessat inimicus persequi; et si non aperte saevit, insidiis agit. Quid enim agit? Et super iram dolose agebant (Psal. XXXIV, 20). Inde dictus est leo et draco. Sed quid dicitur Christo? Et conculcabis leonem et draconem (Psal. XC, 13). Leo propter apertam iram, draco propter occultas insidias. Draco ejecit Adam de paradiso, idem ipse leo persecutus est Ecclesiam, dicente Petro, Quia adversarius vester diabolus sicut leo rugiens circuit, quaerens quem devoret (I Petr. V, 8). Non tibi saevitiam suam perdidisse diabolus videatur: quando blanditur, tunc magis cavendus est. Sed inter has omnes insidias et ejus tentationes, quid faciemus, nisi quod ibi audivimus, Ego autem, cum mihi molesti essent, induebam me cilicio, et humiliabam in jejunio animam meam. Est qui exaudiat, ne dubitetis orare: qui autem exaudit, intus manet. Non in montem aliquem oculos dirigatis, non faciem in stellas aut solem aut lunam levetis. Non tunc exaudiri vos arbitremini, quando super mare oratis: imo detestamini tales orationes. Munda tantum cubiculum cordis: ubi fueris, ubicumque oraveris, intus est qui exaudiat, intus in secreto, quem sinum vocat cum ait, Et oratio mea in sinu meo convertetur (Psal. XXXIV, 13). Qui te exaudit, non est praeter te. Non longe vadas, nec te extollas, ut quasi attingas illum manibus. Magis si te extuleris, cades: si te humiliaveris, ipse appropinquabit. Hic Dominus Deus noster Verbum Dei, Verbum caro factum, Filius Patris, Filius Dei, Filius hominis: excelsus ut nos faceret, humilis ut nos reficeret, ambulans inter homines, patiens humana, abscondens divina.

may console us in every tribulation and temptation of this life. For the enemy does not cease to persecute; and if he does not rage openly, he works by snares. For what does he do? And over and above their anger they acted deceitfully (Ps. 34:20). Hence he is called lion and dragon. But what is said to Christ? And Thou shalt trample the lion and the dragon (Ps. 90:13). Lion because of open anger, dragon because of hidden snares. The dragon cast Adam out of paradise; the same one as a lion persecuted the Church, as Peter says: For your adversary the devil, like a roaring lion, goes about, seeking whom he may devour (1 Pet. 5:8). Do not let the devil seem to you to have lost his savagery: when he flatters, then he is the more to be guarded against. But amid all these snares and his temptations, what shall we do, except what we have heard there: But I, when they were troublesome to me, clothed myself in haircloth, and humbled my soul with fasting? There is One who hears; do not hesitate to pray: but He who hears dwells within. Do not direct your eyes towards some mountain, do not lift up your face to the stars or the sun or the moon. Do not think that you are heard when you pray beside the sea: rather, detest such prayers. Only cleanse the chamber of your heart: wherever you are, wherever you pray, He who hears is within, within in secret, which he calls the bosom when he says: And my prayer shall return into my bosom (Ps. 34:13). He who hears you is not outside you. Do not go far, nor lift yourself up, as though you might touch Him with your hands. Rather, if you lift yourself up, you will fall: if you humble yourself, He Himself will draw near. This is our Lord God, the Word of God, the Word made flesh, the Son of the Father, the Son of God, the Son of man: lofty, that He might make us; lowly, that He might remake us; walking among men, suffering human things, hiding divine things.

2. Descendit, ut dicit Evangelista, in Capharnaum, ipse et mater ejus, et fratres ejus, et discipuli ejus, et ibi manserunt non multis diebus. Ecce habet matrem, habet fratres, habet et discipulos: inde fratres, unde matrem. Fratres enim Scriptura nostra, non eos solos appellare consuevit, qui nascuntur ex eodem viro et femina, aut ex eodem utero, aut ex eodem patre, quamvis diversis matribus; aut certe ex eodem gradu, velut compatrueles aut consobrinos: non solum hos fratres novit dicere Scriptura nostra. Quomodo loquitur, sic intelligenda est. Habet linguam suam: quicumque hanc linguam nescit, turbatur, et dicit, Unde fratres Domino? Num enim Maria iterum peperit? Absit. Inde coepit dignitas virginum. Illa femina mater esse potuit, mulier esse non potuit. Dicta est autem mulier secundum femineum sexum, non secundum corruptionem integritatis: et hoc ex lingua ipsius Scripturae. Nam et Eva statim facta de latere viri sui, nondum contacta a viro suo, nostis quia mulier appellata est: Et formavit eam in mulierem (Gen. II, 22). Unde ergo fratres? Cognati Mariae fratres Domini, de quolibet gradu cognati. Unde probamus? Ex ipsa Scriptura. Frater Abrahae dictus est Lot (Id. XIII, 8, et XIV, 14); filius erat fratris ipsius. Lege, et invenies quia Abraham patruus erat Lot (Id. XI, 27, 31), et dicti sunt fratres.

2. He went down, as the Evangelist says, to Capharnaum, He and His mother, and His brothers, and His disciples, and they stayed there not many days. See, He has a mother, He has brothers, He has also disciples: He has brothers from the same source from which He has a mother. For our Scripture has been accustomed to call brothers not only those who are born of the same man and woman, or of the same womb, or of the same father, though of different mothers; or indeed of the same degree, such as cousins on the father's side or cousins on the mother's side: our Scripture knows how to call not only these brothers. As it speaks, so it must be understood. It has its own language: whoever does not know this language is disturbed, and says: Whence brothers for the Lord? For did Mary give birth again? Far from it. From her began the dignity of virgins. That woman could be a mother, she could not be a 'woman' [in the sense of one who had known a man]. But she was called woman according to the female sex, not according to the loss of her integrity: and this from the language of Scripture itself. For Eve too, immediately after she was made from the side of her husband, not yet touched by her husband, you know that she was called woman: And He formed her into a woman (Gen. 2:22). Whence then the brothers? The kinsmen of Mary are the brothers of the Lord, kinsmen of whatever degree. Whence do we prove it? From Scripture itself. Lot was called the brother of Abraham (Gen. 13:8 and 14:14); he was the son of his brother. Read, and you will find that Abraham was Lot's paternal uncle (Gen. 11:27, 31), and they were called brothers.

Editors' notes and page, col. 1467

Footnotes

(1) ‹anchor: not visible in the page-foot image› · call in col 1467

Maxima pars Mss.: Quid enim ait? Et super iram.

Most of the manuscripts: "For what does it say? And above wrath."

(printed under page 82)

Page

running head: 1467 IN JOANNIS EVANGELIUM. (rest of the running head cut off at the image edge)
marginal letters: (none)
old-edition numerals: (none)
other: the word fratres. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1468

PL 35:1468

Unde, nisi quia cognati? Item Jacob Laban Syrum habebat avunculum: frater enim erat Laban matris Jacob, id est Rebeccae uxoris Isaac (Id. XXVIII, 2). Lege Scripturam, et invenies quia fratres dicuntur avunculus et sororis filius (Id. XXIX, 12-15). Qua regula cognita, invenies omnes consanguineos Mariae fratres esse Christi.

On what account, if not because they were kinsmen? Likewise Jacob had Laban the Syrian as his maternal uncle: for Laban was the brother of Jacob's mother, that is, of Rebecca the wife of Isaac (Gen. 28:2). Read the Scripture, and you will find that a maternal uncle and a sister's son are called brothers (Gen. 29:12–15). Once this rule is known, you will find that all the blood-relations of Mary are brothers of Christ.

3. Sed illi discipuli magis erant fratres; quia et illi cognati fratres non essent, si discipuli non essent: et sine causa fratres, si magistrum non agnoscerent fratrem. Nam quodam loco cum ei nuntiati essent mater et fratres ejus foris stantes, ille autem cum discipulis suis loquebatur; ait: Quae mihi mater, vel qui fratres? Et extendens manum super discipulos suos, dixit, Hi sunt fratres mei: et, Quicumque fecerit voluntatem Patris mei, ille mihi mater, et frater, et soror est (Matth. XII, 46-50). Ergo et Maria, quia fecit voluntatem Patris. Hoc in ea magnificavit Dominus, quia fecit voluntatem Patris, non quia caro genuit carnem. Intendat Charitas vestra. Propterea cum Dominus in turba admirabilis videretur, faciens signa et prodigia, et ostendens quid lateret in carne, admiratae quaedam animae dixerunt: Felix venter qui te portavit. Et ille: Imo felices qui audiunt verbum Dei; et custodiunt (Luc. XI, 27, 28). Hoc est dicere, Et mater mea quam appellastis felicem, inde felix quia verbum Dei custodit: non quia in illa Verbum caro factum est, et habitavit in nobis (Joan. I, 14); sed quia custodit ipsum Verbum Dei per quod facta est, et quod in illa caro factum est. Homines non gaudeant prole temporali, exsultent si spiritu junguntur Deo. Haec diximus propter id quod ait Evangelista, quia cum matre sua et fratribus suis et discipulis habitavit in Capharnaum paucis diebus.

3. But those disciples were brothers in a greater degree; because even those kinsmen would not be brothers if they were not disciples: and they would be brothers to no purpose if they did not acknowledge their master as a brother. For in a certain place, when His mother and His brothers had been announced to Him as standing outside, while He was speaking with His disciples, He said: Who is My mother, or who are My brothers? And stretching out His hand over His disciples, He said, These are My brothers: and, Whoever does the will of My Father, that one is mother, and brother, and sister to Me (Matt. 12:46–50). Therefore Mary too [is so], because she did the will of the Father. This is what the Lord magnified in her, that she did the will of the Father, not that flesh gave birth to flesh. Let your Charity give heed. For this reason, when the Lord was seen as wonderful among the crowd, working signs and prodigies, and showing what lay hidden in the flesh, certain souls, filled with wonder, said: Happy the womb that bore Thee. And He: Rather, happy are they who hear the word of God, and keep it (Luke 11:27–28). That is to say: And My mother, whom you have called happy, is happy in this, that she keeps the word of God: not because in her the Word was made flesh and dwelt among us (John 1:14), but because she keeps the very Word of God through Whom she was made, and Who in her was made flesh. Let men not rejoice in temporal offspring; let them exult if they are joined to God in spirit. We have said these things on account of what the Evangelist says, that He dwelt with His mother and His brothers and His disciples in Capharnaum for a few days.

4. Inde quid sequitur? Et prope erat Pascha Judaeorum, et ascendit Jerosolymam. Aliam rem narrat, sicut se habebat recordatio annuntiantis. « Et invenit in templo vendentes boves et oves et columbas, et nummularios sedentes: et cum fecisset quasi flagellum de resticulis, omnes ejecit de templo; boves quoque et oves, et nummulariorum effudit aes, et mensas subvertit; et his qui columbas vendebant, dixit, Auferte ista hinc, et nolite facere domum Patris mei domum negotiationis. » Quid audivimus, fratres? Ecce templum illud figura adhuc erat, et ejicit inde Dominus omnes qui sua quaerebant, qui ad nundinas venerant. Et quae ibi vendebant illi? Quae opus habebant homines in sacrificiis illius temporis. Novit enim Charitas vestra quod sacrificia illi populo pro ejus carnalitate et corde adhuc lapideo talia data sunt, quibus teneretur ne in idola deflueret; et immolabant ibi sacrificia, boves, oves et columbas: nostis, quia legistis. Non ergo magnum peccatum, si hoc vendebant in templo, quod emebatur ut offerretur in templo; et tamen ejecit inde illos. Quid, si ibi ebriosos inveniret, quid faceret Dominus; si vendentes ea quae licita sunt, et contra justitiam non sunt (quae enim honeste emuntur, non illicite venduntur), expulit tamen, et non est passus domum orationis fieri domum negotiationis? Si negotiationis

4. What follows next? And the Passover of the Jews was near, and He went up to Jerusalem. He narrates another matter, as the recollection of the one reporting it stood. "And He found in the temple those selling oxen and sheep and doves, and the money-changers sitting: and when He had made as it were a scourge out of small cords, He cast them all out of the temple; the oxen also and the sheep, and He poured out the money of the money-changers, and overturned their tables; and to those who were selling doves He said, Take these things hence, and do not make the house of My Father a house of trading." What have we heard, brethren? Behold, that temple was still a figure, and the Lord casts out from it all who were seeking their own, who had come to the market. And what were they selling there? The things men needed for the sacrifices of that time. For your Charity knows that such sacrifices were given to that people on account of their carnal-mindedness and their heart still of stone, so that by them they might be held back from slipping away into idols; and they offered there in sacrifice oxen, sheep and doves: you know it, because you have read it. It was therefore no great sin if they were selling in the temple that which was bought in order to be offered in the temple; and yet He cast them out of it. What, if He had found drunkards there, what would the Lord have done, if He drove out those selling things that are lawful and not contrary to justice (for what is honestly bought is not unlawfully sold), and did not suffer the house of prayer to be made a house of trading? If a house of

Editors' notes and page, col. 1468

Page

running head: [...]VANGELIUM. S. AUGUSTINI 1468 (cut at the left edge of the image)
marginal letters: (none)
old-edition numerals: (none)
other: column begins with "tres", the rest of a word (fratres) broken from col. 1467; column ends mid-word "nego-" (negotiationis or similar); "Felix" and "Dei" print a worn e that looks like c, the same worn e as in "crat", "ct" elsewhere in the column, set as e; punctuation after "Dei" looks like a semicolon, UNSURE; left-column fragments belong to col. 1467 and are not set; no full-width line, no editors' matter

PL 35:1469

domus non debet fieri domus Dei, potationis debet fieri? Nos autem quando ista dicimus, stridunt dentibus suis adversus nos: et consolatur nos psalmus quem audistis, Striderunt super me dentibus suis. Novimus et nos audire unde curemur, etsi ingeminantur flagella Christo, quia flagellatur sermo ipsius: Congregata sunt, inquit, in me flagella, et nescierunt. Flagellatus est flagellis Judaeorum, flagellatur blasphemiis falsorum christianorum: multiplicant flagella Domino suo, et nesciunt. Faciamus nos, quantum ipse adjuvat, Ego autem, cum mihi molesti essent, induebam me cilicio, et humiliabam in jejunio animam meam (Psal. XXXIV, 13-16).

trading is not to become the house of God, yet it is to become a house of drinking? But when we say these things, they gnash their teeth against us; and the psalm which you have heard consoles us, They gnashed upon me with their teeth. We too know how to hear that by which we may be healed, even if scourges are redoubled upon Christ, because His word is scourged: The scourges were gathered together upon me, it says, and they knew it not. He was scourged with the scourges of the Jews; He is scourged with the blasphemies of false Christians: they multiply scourges for their Lord, and know it not. Let us, as far as He Himself helps us, do this: But I, when they were troublesome to me, clothed myself in haircloth, and humbled my soul in fasting (Ps. 34:13–16).

5. Dicimus tamen, fratres (non enim et ipse pepercit illis: qui flagellandus erat ab eis, prior illos flagellavit), signum quoddam nobis ostendit, quod fecit flagellum de resticulis, et inde indisciplinatos, negotiationem de Dei templo facientes, flagellavit. Etenim unusquisque in peccatis suis restem sibi texit. Propheta dicit, Vae his qui trahunt peccata sicut restem longam! (Isai. V, 18, sec. LXX). Quis facit restem longam? Qui peccato addit peccatum. Quomodo adduntur peccata peccatis? Cum peccata quae facta sunt, cooperiuntur aliis peccatis. Furtum fecit, ne inveniatur quia fecit, quaerit mathematicum. Sufficeret furtum fecisse; quare vis adjungere peccatum peccato? ecce duo peccata. Cum ad mathematicum prohiberis accedere, blasphemas episcopum: ecce tria peccata. Cum audis, Mitte illum foras de Ecclesia; dicis, Duco me ad partem Donati: ecce addis quartum. Crescit restis: time restem. Bonum est tibi ut hic inde cum flagellaris, corrigaris; ne in fine dicatur, Ligate illi pedes et manus, et projicite eum in tenebras exteriores (Matth. XXII, 13). Criniculis enim peccatorum suorum unusquisque constringitur (Prov. V, 22). Illud Dominus dicit, illud alia Scriptura dicit; sed utrumque Dominus dicit. De peccatis suis ligantur homines, et mittuntur in tenebras exteriores.

5. We say nevertheless, brothers (for He Himself did not spare them either: He who was to be scourged by them scourged them first), that He showed us a certain sign, in that He made a scourge of small cords and with it scourged the undisciplined, those who were making a trade out of the temple of God. For each one weaves a rope for himself in his sins. The prophet says, Woe to those who drag their sins like a long rope! (Isa. 5:18, according to the LXX). Who makes a long rope? He who adds sin to sin. How are sins added to sins? When the sins that have been done are covered over with other sins. A man has committed a theft; so that it may not be found out that he did it, he seeks an astrologer. It would have been enough to have committed the theft; why do you want to join sin to sin? There you have two sins. When you are forbidden to go to the astrologer, you blaspheme the bishop: there you have three sins. When you hear, Put him out of the Church, you say, I am taking myself off to the party of Donatus: there you add a fourth. The rope grows: fear the rope. It is good for you that here, when you are scourged with it, you should be corrected, lest at the end it be said, Bind his feet and hands, and cast him into the outer darkness (Matt. 22:13). For each one is bound fast with the little cords of his own sins (Prov. 5:22). The one the Lord says, the other another Scripture says; but the Lord says both. By their own sins men are bound and are sent into the outer darkness.

6. Qui sunt tamen qui vendunt boves? ut in figura quaeramus mysterium facti. Qui sunt qui oves vendunt et columbas? Ipsi sunt qui sua quaerunt in Ecclesia, non quae Jesu Christi (Philipp. II, 21). Venale habent totum, qui nolunt redimi: emi nolunt, et vendere volunt. Bonum est enim eis ut redimantur sanguine Christi, ut perveniant ad pacem Christi. Quid enim prodest acquirere in hoc saeculo quodlibet temporale et transitorium, sive sit pecunia, sive sit voluptas ventris et gutturis, sive sit honor in laude humana? Nonne omnia fumus et ventus? nonne omnia transeunt, currunt? Et vae his qui haeserint transeuntibus, quia simul transeunt. Nonne omnia fluvius praeceps currens in mare? Et vae qui ceciderit, quia in mare trahetur. Ergo tenere debemus omnes affectus a talibus concupiscentiis. Fratres mei, qui talia quaerunt, vendunt. Nam et Simon ille ideo volebat emere Spiritum sanctum, quia vendere volebat Spiritum sanctum (Act. VIII

6. Who, then, are those who sell oxen? so that we may seek in figure the mystery of the deed. Who are those who sell sheep and doves? They are those who seek their own things in the Church, not the things of Jesus Christ (Phil. 2:21). They hold everything for sale, who do not wish to be redeemed: they do not wish to be bought, and they wish to sell. For it is good for them to be redeemed by the blood of Christ, so that they may come to the peace of Christ. For what does it profit to acquire in this world anything temporal and transitory, whether it be money, or the pleasure of the belly and the throat, or honour in human praise? Are not all things smoke and wind? Do not all things pass away, run on? And woe to those who cling to things passing away, because they pass away together with them. Is not everything a headlong river running into the sea? And woe to him who falls in, because he will be dragged into the sea. Therefore we ought to hold back all our affections from such desires. My brothers, those who seek such things are selling. For that Simon too wished to buy the Holy Spirit for this reason, that he wished to sell the Holy Spirit (Acts 8:18–19)

Editors' notes and page, col. 1469

Footnotes

(1) ‹anchor: not visible in the page-foot image› · call in col 1469

Editi, nesciebant. Mss., nescierunt. At Vulgata, ignoravi.

The editions: "they did not know" (imperfect). The manuscripts: "they did not know" (perfect). But the Vulgate: "I did not know."

(printed under page 83)

(2) ‹anchor: ne inveniatur quia› · call in col 1469

Lov., qui. Caeteri codices, quia.

Louvain edition: "qui" ("who"). The other codices: "quia" ("that").

(printed under page 83)

(3) ‹anchor: qui nolunt redimi› · call in col 1469

Mss., quia nolunt redimi.

Manuscripts: "because they do not wish to be redeemed."

(printed under page 83)

Page

running head: 1469 TRACTATUS X. CA[...] (cut off at the image edge)
marginal letters: (none)
old-edition numerals: (none)

PL 35:1470

18, 19); et putabat Apostolos mercatores tales esse, quales Dominus de templo flagello ejecit. Talis enim ipse erat, et quod venderet emere volebat: de illis erat qui columbas vendunt. Etenim in columba apparuit Spiritus sanctus (Matth. III, 16). Qui ergo vendunt columbas, fratres, qui sunt, nisi qui dicunt, Nos damus Spiritum sanctum? Quare enim hoc dicunt, et quo pretio vendunt? Pretio honoris sui. Accipiunt pretium cathedras temporales, ut videantur ipsi vendere columbas. Caveant a flagello de resticulis. Columba non est venalis: gratis datur, quia gratia vocatur. Ideo, fratres mei, quomodo videtis eos qui vendunt, propolarios, quisque quod vendit laudat: quot proposita fecerunt? Alterum propositum habet Carthagine Primianus, alterum habet Maximianus, alterum habet in Mauritania Rogatus, alterum habent in Numidia illi et illi, quos jam nec nominare sufficimus. Circuit ergo aliquis emere columbam, unusquisque ad propositum suum laudat quod vendit. Avertatur illius cor ab omni vendente, veniat ubi gratis accipitur. Nec sic erubescunt, fratres, quia per ipsas dissensiones suas amaras et malitiosas, cum sibi tribuunt quod non sunt, cum extolluntur putantes se aliquid esse cum nihil sint (Galat. VI, 3), tot partes de se fecerunt. Sed quid in eis impletum est quod nolunt corrigi, nisi quod audistis in Psalmo, Discissi sunt, nec compuncti sunt?

and he supposed the Apostles to be merchants of the kind whom the Lord cast out of the temple with a scourge. For such was he himself, and what he might sell he wished to buy: he was of those who sell doves. For indeed the Holy Spirit appeared in a dove (Matt. 3:16). Who then, brethren, are those who sell doves, if not those who say, We give the Holy Spirit? For why do they say this, and at what price do they sell? At the price of their own honour. They receive temporal chairs as their price, so that they may be seen to be themselves selling doves. Let them beware of the scourge of cords. The dove is not for sale: it is given freely, because it is called grace. Therefore, my brethren, just as you see those who sell, the hucksters, each one praising what he sells: how many stalls have they set up? Primianus has one stall at Carthage, Maximianus has another, Rogatus has another in Mauretania, these men and those have another in Numidia, whom we are no longer even able to name. So someone goes round to buy a dove, and each one at his own stall praises what he sells. Let that man's heart be turned away from every seller; let him come where it is received freely. Nor are they ashamed, brethren, that through their own bitter and malicious dissensions, while they attribute to themselves what they are not, while they are puffed up, thinking themselves to be something when they are nothing (Gal. 6:3), they have made so many parties out of themselves. But what has been fulfilled in them, since they refuse to be corrected, except what you heard in the Psalm, They were torn apart, and were not pricked to the heart?

7. Qui ergo boves vendunt? Boves intelliguntur qui nobis Scripturas sanctas dispensaverunt. Boves erant Apostoli, boves erant Prophetae. Unde dicit Apostolus: « Bovi trituranti os non infrenabis. Numquid de bobus pertinet ad Deum? An propter nos dicit? Propter nos enim dicit; quia debet in spe qui arat arare, et triturans in spe participandi » (I Cor. IX, 9, 10). Ergo illi boves reliquerunt nobis memoriam Scripturarum. Non enim de suo dispensaverunt, quia gloriam Domini quaesierunt. Quid enim audistis in ipso Psalmo? Et dicant semper, Magnificetur Dominus, qui volunt pacem servi ejus (Psal. XXXIV, 16, 27). Servus Dei, populus Dei, Ecclesia Dei. Qui volunt pacem Ecclesiae ipsius, magnificent Dominum, non servum; et dicant semper, Magnificetur Dominus. Qui dicant? Qui volunt pacem servi ejus. Ipsius populi, ipsius servi vox est illa evidens, quam in lamentationibus audistis in Psalmo, et movebamini cum audiretis, quia inde estis. Quod cantabatur ab uno, de omnibus cordibus resonabat. Felices qui se in illis vocibus tanquam in speculo

7. Who then are those who sell oxen? By oxen are understood those who have dispensed the holy Scriptures to us. The Apostles were oxen, the Prophets were oxen. Hence the Apostle says: "You shall not muzzle the mouth of the ox that treads out the grain. Is it about oxen that God is concerned? Or does He say it for our sake? For He says it for our sake; because he who ploughs ought to plough in hope, and he who threshes in hope of having a share" (1 Cor. 9:9–10). Therefore those oxen have left us the record of the Scriptures. For they did not dispense from what was their own, because they sought the glory of the Lord. For what did you hear in that same Psalm? And let them say always, Let the Lord be magnified, those who desire the peace of His servant (Ps. 34:16, 27). The servant of God, the people of God, the Church of God. Let those who desire the peace of His Church magnify the Lord, not the servant; and let them say always, Let the Lord be magnified. Who are to say it? Those who desire the peace of His servant. That plain voice is the voice of His people, of His servant, which you heard in lamentations in the Psalm, and you were moved when you heard it, because you are from there. What was sung by one resounded from all hearts. Happy are those who in those words, as in a mirror,

Editors' notes and page, col. 1470

Footnotes

(1) ‹anchor: not visible in the page-foot image› · call in col 1470

In tribus codicibus, popularios. Sed melius in caeteris, propolarios, id est, propolas ; quam vocem origine graecam alii putant, ductam a verbo pôlein, vendere : Augustinus vero hic latinam omnino esse, et natam ex eo significat, quod venditor quisque merces ad propositum laudat.

In three codices, "popularios." But the rest read better, "propolarios," that is, "propolae" (retail dealers). Some think the word is Greek in origin, derived from the verb "pōlein," to sell; Augustine, however, indicates here that it is wholly Latin, arising from the fact that every seller praises his wares "ad propositum" (for the purpose in hand).

(printed under page 83)

(a) ‹anchor: not visible in the page-foot image› · call in col 1470

Capita indicat factionum aliquot, quibus Donatistae inter se ipsi discindebantur, adeo ut factio quaeque jactaret Baptismum integrum validumque nonnisi apud se reperiri. Qua de re Augustinus in lib. 1 de Baptismo contra Donatistas, cap. 6 : « Eadem, ait, pars Donati in multa minutissima frusta conscissa est, quae omnes minutae particulae hanc unam multo grandiorem, in qua Primianus est, de recepto Maximianistarum Baptismo reprehendunt, et singulae conantur asserere apud se tantummodo verum Baptismum remansisse. » De Primiano et Maximiano consule Enarr. 2 in Psal. 36, serm. 2, n. 18-23 : de Rogato, epist. 93, ad Vincentium.

He means the heads of several factions into which the Donatists were split among themselves, so that each faction boasted that whole and valid Baptism was found only among its own. On this Augustine, On Baptism against the Donatists, book 1, chapter 6: "This same party of Donatus," he says, "has been cut into many tiny fragments, and all these small particles find fault with this one much larger one, in which Primian is, for having received the Baptism of the Maximianists, and each of them tries to maintain that true Baptism has remained with itself alone." On Primian and Maximian consult the second Exposition of Psalm 36, sermon 2, nos. 18–23; on Rogatus, Letter 93, to Vincent.

(printed under page 83)

Page

running head: [IN JOANNIS EVANGELIUM TRA]CTATUS X. CAPUT II. 1470
marginal letters: (none)
old-edition numerals: (none)

PL 35:1471

cognoscebant. Qui ergo volunt pacem servi ejus, pacem populi ejus, pacem unius quam dicit unicam, et quam vult erui a leone, Erue de manu canis unicam meam (Psal. XXI, 21 et 22)? Qui dicunt semper, Magnificetur Dominus. Ergo boves illi Dominum magnificaverunt, non se. Videte bovem magnificantem Dominum suum, quia agnovit bos possessorem suum (Isai. I, 3): attendite bovem timentem ne deseratur possessor bovis, et in bove praesumatur; quomodo expavescit eos qui volunt in illo ponere spem: « Numquid Paulus pro vobis crucifixus est? aut in nomine Pauli baptizati estis » (I Cor. I, 13)? Quod dedi, non ego dedi: gratis accepistis, columba de coelo descendit. « Ego, » inquit, « plantavi, Apollo rigavit; sed Deus incrementum dedit: neque qui plantat est aliquid, neque qui rigat, sed qui incrementum dat Deus (Id. III, 6, 7). Et dicant semper, Magnificetur Dominus, qui volunt pacem servi ejus. »

recognized themselves. Who, then, are they who wish the peace of His servant, the peace of His people, the peace of the one whom He calls His only one, and whom He wishes to be rescued from the lion, Rescue my only one from the hand of the dog (Ps. 21:21–22)? Those who always say, Let the Lord be magnified. Therefore those oxen magnified the Lord, not themselves. See the ox magnifying its Lord, because the ox has known its owner (Isa. 1:3): mark the ox fearing lest the owner of the ox be forsaken and trust be placed in the ox; how it recoils in dread from those who wish to place their hope in it: "Was Paul crucified for you? or were you baptized in the name of Paul?" (1 Cor. 1:13). What I gave, I did not give: you received freely; the dove came down from heaven. "I," he says, "planted, Apollo watered; but God gave the increase: neither is he who plants anything, nor he who waters, but God who gives the increase (1 Cor. 3:6–7). And let those who wish the peace of His servant always say, Let the Lord be magnified."

8. Isti autem de Scripturis ipsis fallunt populos, ut accipiant ab ipsis honores et laudes, et non convertantur homines ad veritatem. Quia vero ipsis Scripturis fallunt populos, a quibus quaerunt honores; vendunt boves, vendunt et oves, id est ipsas plebes. Et cui vendunt, nisi diabolo? Namque, fratres mei, si Christi unica Ecclesia est, et una est; quidquid inde praeciditur, quis tollit, nisi leo ille rugiens et circumiens, quaerens quem devoret (I Petr. V, 8)? Vae his qui praeciduntur! nam illa integra permanebit. Novit enim Dominus qui sunt ejus (II Tim. II, 19). Tamen quantum in ipsis est, vendunt boves et oves, vendunt et columbas: observent flagellum peccatorum suorum. Certe quando aliquid tale patiuntur propter istas iniquitates suas, agnoscant quia Dominus fecit flagellum de resticulis, et ad hoc admonet eos ut mutent se, ut non sint negotiatores: nam si se non mutaverint, audient in fine, Ligate illis manus et pedes, et projicite in tenebras exteriores.

8. But these men deceive the peoples by means of the Scriptures themselves, so that they may receive honours and praises from them, and men may not be converted to the truth. Since, then, by the Scriptures themselves they deceive the peoples from whom they seek honours, they sell oxen, they sell sheep too, that is, the congregations themselves. And to whom do they sell, if not to the devil? For, my brothers, if the Church of Christ is the only one, and is one, whatever is cut off from it, who takes it away, if not that lion roaring and going about, seeking whom he may devour (1 Pet. 5:8)? Woe to those who are cut off! for she will remain whole. For the Lord knows who are His (2 Tim. 2:19). Yet as far as lies in them, they sell oxen and sheep, they sell doves too: let them heed the scourge of their sins. Certainly, when they suffer some such thing on account of these iniquities of theirs, let them recognize that the Lord made a scourge of little cords, and admonishes them to this end, that they change themselves, that they be not traders: for if they do not change themselves, they will hear at the end, Bind their hands and feet, and cast them into the outer darkness.

9. Tunc scriptum esse, Zelus domus tuae comedit me, recordati sunt discipuli: quia zelo domus Dei ejecit istos de templo Dominus. Fratres, unusquisque christianus in membris Christi zelo domus Dei comedatur. Quis comeditur zelo domus Dei? Qui omnia quae forte ibi videt perversa, satagit corrigi, cupit emendari, non quiescit: si emendare non potest, tolerat, gemit. Non excutitur de area granum, sustinet paleam; ut intret in horreum, cum palea fuerit separata. Tu ante horreum, si granum es, noli excuti de area; ne prius ab avibus colligaris, quam in horreum congregeris. Aves enim coeli aeriae potestates exspectant aliquid rapere de area, et non rapiunt nisi quod inde fuerit excussum. Ergo zelus domus Dei comedat te: unumquemque christianum zelus domus Dei comedat, in qua domo Dei membrum est. Non enim magis est domus tua, quam domus ubi habes salutem sempiternam. Domum tuam intras propter requiem temporalem; domum Dei intras propter requiem sempiternam. Si ergo in domo tua ne quid perversum fiat satagis; in domo Dei ubi salus proposita est et requies

9. Then the disciples remembered that it was written, Zeal for Thy house has eaten me up: because it was by zeal for the house of God that the Lord cast those men out of the temple. Brothers, let each Christian among the members of Christ be eaten up by zeal for the house of God. Who is eaten up by zeal for the house of God? He who strives that all the perverse things he may see there be corrected, desires that they be amended, and does not rest: if he cannot amend them, he bears with them, he groans. The grain is not shaken off the threshing floor; it puts up with the chaff, so that it may enter the granary when the chaff has been separated. You, before the granary, if you are grain, do not be shaken off the threshing floor, lest you be picked up by the birds before you are gathered into the granary. For the birds of the sky, the powers of the air, wait to snatch something from the threshing floor, and they snatch only what has been shaken off it. Therefore let zeal for the house of God eat you up: let zeal for the house of God eat up every Christian, in which house of God he is a member. For your own house is not more your house than the house where you have eternal salvation. You enter your own house for temporal rest; you enter the house of God for eternal rest. If, then, you strive that nothing perverse happen in your own house, in the house of God, where salvation is set before you and

Editors' notes and page, col. 1471

Footnotes

(1) ‹anchor: cupit emendari› · call in col 1471

Sic Mss. At editi, satagit emendare, cupit corrigere.

So the manuscripts. But the editions: "he is busy to amend, he desires to correct."

(printed under page 84)

Page

running head: 1471 IN JOANNIS EVANGELIUM, (cut off at the image edge)
marginal letters: (none)
old-edition numerals: (none)
other: the word requies was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1472

PL 35:1472

sine fine, debes pati quantum in te est, si quid forte perversum videris? Verbi gratia, vides fratrem currere ad theatrum? prohibe, mone, contristare, si zelus domus Dei comedit te. Vides alios currere et inebriari velle, et hoc velle in locis sanctis, quod nusquam decet? prohibe quos potes, tene quos potes, terre quos potes, quibus potes blandire; noli tamen quiescere. Amicus est? admoneatur leniter. Uxor est? severissime refrenetur. Ancilla est? etiam verberibus compescatur. Fac quidquid potes, pro persona quam portas; et perficis, Zelus domus tuae comedit me. Si autem fueris frigidus, marcidus, ad te solum spectans, et quasi tibi sufficiens, et dicens in corde tuo, Quid mihi est curare aliena peccata? sufficit mihi anima mea; ipsam integram servem Deo: eia, non tibi venit in mentem servus ille qui abscondit talentum, et noluit erogare? Numquid enim accusatus est quia perdidit, et non quia sine lucro servavit (Matth. XXV, 25-30)? Sic ergo audite, fratres mei, ut non quiescatis. Ego vobis consilium daturus sum: det ille qui intus est; quia etsi per me dederit, ille dat. Nostis quid agatis unusquisque in domo sua cum amico, cum inquilino, cum cliente suo, cum majore, cum minore: quomodo dat Deus aditum, quomodo aperit januam verbo suo, nolite quiescere lucrari Christo; quia lucrati estis a Christo.

rest without end, ought you to endure it, as far as lies in you, if you happen to see something perverse? For example, do you see a brother running to the theatre? Restrain him, warn him, be saddened, if the zeal of God's house has consumed you. Do you see others running about and wanting to get drunk, and wanting this in holy places, where it is nowhere fitting? Restrain those you can, hold back those you can, frighten those you can, coax those you can; but do not be at rest. Is it a friend? Let him be admonished gently. Is it a wife? Let her be curbed most severely. Is it a maidservant? Let her be checked even with blows. Do whatever you can, according to the role you bear; and you fulfil, The zeal of Thy house has consumed me. But if you are cold, sluggish, looking to yourself alone, and as though sufficient to yourself, and saying in your heart, What is it to me to care about other people's sins? My own soul is enough for me; let me keep it whole for God: come now, does that servant not come to your mind who hid the talent and would not pay it out? For was he accused because he lost it, and not rather because he kept it without gain (Matt. 25:25–30)? So listen, my brothers, in such a way that you are not at rest. I am about to give you counsel: may He who is within give it; for even if He gives it through me, it is He who gives. You know what each of you does in his own house with his friend, with his tenant, with his client, with his elder, with his junior: as God gives an entrance, as He opens a door for His word, do not rest from gaining [them] for Christ; for you have been gained by Christ.

10. « Dixerunt illi Judaei: Quod signum ostendis nobis, quia haec facis? » Et Dominus: « Solvite templum hoc, et in tribus diebus excitabo illud. Dixerunt ergo Judaei: Quadraginta et sex annis aedificatum est templum hoc, et tu dicis, In tribus diebus excitabo illud? » Caro erant, carnalia sapiebant: ille vero loquebatur spiritualiter. Quis autem posset intelligere de quo templo dicebat? Sed non multum quaerimus; per Evangelistam nobis aperuit, dixit de quo templo diceret: Solvite templum hoc, et in tribus diebus excitabo illud. Quadraginta et sex annis aedificatum est templum, et triduo suscitabis illud? Dicebat autem, ait Evangelista, de templo corporis sui. Et manifestum est, occisum Dominum post triduum resurrexisse. Hoc modo omnibus nobis notum est: et si Judaeis clausum est, quia foris stant; nobis tamen apertum est, quia novimus in quem credimus. Ipsius templi solutionem et reaedificationem, anniversaria solemnitate celebraturi sumus: ad quam vos exhortamur, ut praeparetis vos, si qui estis catechumeni, ut accipiatis gratiam; jam nunc tempus est, jam nunc parturiatur quod tunc nascatur. Ergo illud novimus.

10. « The Jews said to Him: What sign do You show us, since You do these things? » And the Lord: « Destroy this temple, and in three days I will raise it up. The Jews therefore said: Forty-six years was this temple in building, and You say, In three days I will raise it up? » They were flesh, they savoured fleshly things: but He was speaking spiritually. Yet who could understand of which temple He was speaking? But we need not search much; He has opened it to us through the Evangelist, he has told of which temple He was speaking: Destroy this temple, and in three days I will raise it up. Forty-six years was the temple in building, and in three days will You raise it up? But He was speaking, says the Evangelist, of the temple of His body. And it is manifest that the Lord, having been slain, rose again after three days. In this way it is known to all of us: and if it is closed to the Jews, because they stand outside, yet to us it is open, because we know in Whom we believe. The destruction and rebuilding of that very temple we are about to celebrate in the yearly solemnity: to which we exhort you, that you prepare yourselves, any of you who are catechumens, so that you may receive grace; now already is the time, now already let that be brought to birth which is then to be born. So that much we know.

11. Sed forte hoc exigitur a nobis, utrum habeat aliquod sacramentum quadraginta sex annis aedificatum templum. Sunt quidem multa quae hinc dici possint; sed quod breviter dici potest et facile intelligi, hoc interim dicimus. Fratres, diximus jam, nisi fallor, hesterno die, Adam unum hominem fuisse, et ipsum esse totum genus humanum. Nam ita diximus, si meministis (In superiori Tractatu). Quasi fractus est, et sparsus colligitur, et quasi conflatur in unum societate atque concordia spirituali. Et gemit unus

11. But perhaps this is asked of us: whether the temple built in forty-six years holds some mystery. There are indeed many things which could be said on this; but what can be said briefly and easily understood, this we say for the present. Brothers, we said already, unless I am mistaken, yesterday, that Adam was one man, and that he is the whole human race. For so we said, if you remember (In the preceding Tractate). He was, as it were, broken, and having been scattered he is being gathered together, and as it were fused into one by spiritual fellowship and concord. And one poor man, Adam himself, now groans,

Editors' notes and page, col. 1472

Footnotes

(1) ‹anchor: concordia spirituali› · call in col 1472

Sic Mss. At editi, in unam societatem atque concordiam (continues)

So the manuscripts. But the editions: "into one fellowship and concord" (continues)

(printed under page 84)

Page

running head: EVANGELIUM, S. AUGUSTINI (cut off at the left edge of the image; column number printed 1472, partly damaged)
marginal letters: (none)
old-edition numerals: (none)

PL 35:1473

pauper modo ipse Adam, sed in Christo innovatur: quia sine peccato venit Adam, ut peccatum Adam solveret in carne sua, et ut redintegraret sibi Adam imaginem Dei. De Adam ergo caro Christi: de Adam ergo templum quod destruxerunt Judaei, et resuscitavit Dominus triduo. Resuscitavit enim carnem suam: videte, quia Deus erat aequalis Patri. Fratres mei, dicit Apostolus, Qui eum excitavit a mortuis. De quo dicit? De Patre: «Factus,» inquit, «obediens usque ad mortem, mortem autem crucis: propter quod et Deus illum excitavit a mortuis, et dedit ei nomen quod est super omne nomen» (Philipp. II, 8, 9). Resuscitatus et exaltatus est Dominus. Resuscitavit eum, quis? Pater, cui dixit in Psalmis, Excita me, et reddam illis. (Psal. XL, 11). Ergo Pater eum resuscitavit. Non se ipse? Quid autem facit Pater sine Verbo? quid facit Pater sine Unico suo? Nam audi quia et ipse Deus erat: Solvite templum hoc, et in tribus diebus excitabo illud. Numquid dixit, Solvite templum, quod triduo Pater resuscitet? Sed quomodo cum Pater suscitat, et Filius suscitat; sic cum Filius suscitat, et Pater suscitat: quia Filius dixit, Ego et Pater unum sumus (Joan. X, 30).

but in Christ he is renewed: for Adam came without sin, in order to undo the sin of Adam in His flesh, and to restore in Himself, Adam, the image of God. From Adam, therefore, is the flesh of Christ; from Adam, therefore, is the temple which the Jews destroyed and which the Lord raised up in three days. For He raised up His own flesh: see that He was God, equal to the Father. My brothers, the Apostle says, He who raised Him from the dead. Of whom does he say it? Of the Father: "He became," he says, "obedient unto death, even the death of the cross: on which account God also raised Him from the dead, and gave Him a name which is above every name" (Phil. 2:8–9). The Lord was raised up and exalted. Who raised Him up? The Father, to whom He said in the Psalms, Raise me up, and I will repay them (Ps. 40:11). Therefore the Father raised Him up. Did He not raise Himself? But what does the Father do without the Word? what does the Father do without His Only One? For hear that He too was God: Destroy this temple, and in three days I will raise it up. Did He say, Destroy the temple, which the Father will raise up in three days? But just as when the Father raises up, the Son also raises up, so when the Son raises up, the Father also raises up: for the Son said, I and the Father are one (John 10:30).

12. Quid ergo sibi vult numerus quadragenarius senarius? Interim ipse Adam quia per totum orbem terrarum est, audistis jam hesterno die in quatuor litteris graecis quatuor verborum graecorum. Si enim ista verba quatuor scribas sub invicem, id est, nomina quatuor partium mundi, Orientis, Occidentis, Aquilonis et Meridiani, quod est totus orbis; unde dicit Dominus a quatuor ventis collecturum se electos suos, cum venerit ad judicium (Marc. XIII, 27): si enim facias ista quatuor nomina graeca, ἀνατολὴ, quod est Oriens; δύσις, quod est Occidens; ἄρκτος, quod est Septentrio; μεσημβρία, quod est Meridies: Anatole, dysis, arctos, mesembria, capita verborum Adam habent. Quomodo ergo ibi invenimus et quadragenarium senarium numerum? Quia caro Christi de Adam erat. Ad litteras numeros computant Graeci. Quod nos facimus a litteram, ipsi lingua sua ponunt alpha α, et vocatur alpha α unum. Ubi autem in numeris scribunt beta β, quod est b ipsorum, vocatur in numeris duo. Ubi scribunt gamma γ, vocatur in numeris ipsorum tria. Ubi scribunt delta δ, vocatur in numeris ipsorum quatuor: et sic per omnes litteras numeros habent. M, quod nos dicimus, et illi dicunt my μ, quadraginta significat: dicunt enim my μ τεσσαράκοντα. Jam videte istae litterae quem numerum habeant; et ibi invenietis quadraginta sex annis aedificatum templum. Habet enim Adam alpha α, quod est unum: habet delta δ, quod sunt quatuor; habes quinque: habet iterum alpha α, quod est unum; habes sex: habet et my μ, quod est quadraginta; habes quadraginta sex. Haec, fratres mei, etiam ab anterioribus majoribus nostris dicta sunt, et inventus est iste numerus in litteris quadragenarius senarius. Et quia Dominus noster Jesus

12. What then does the number forty-six mean? Meanwhile, that Adam himself is throughout the whole world, you have already heard yesterday, in four Greek letters of four Greek words. For if you write these four words one beneath another, that is, the names of the four parts of the world, East, West, North and South, which is the whole world (whence the Lord says that He will gather His elect from the four winds, when He comes to judgement (Mark 13:27)): if, I say, you make these four Greek names, anatolē, which is East; dysis, which is West; arktos, which is North; mesēmbria, which is South: anatole, dysis, arctos, mesembria have Adam as the initials of the words. How then do we find there also the number forty-six? Because the flesh of Christ was from Adam. The Greeks reckon numbers by letters. What we make the letter a, they in their own language set down as alpha α, and alpha α is called one. Where, moreover, they write beta β in numbers, which is their b, it is called two in numbers. Where they write gamma γ, it is called three in their numbers. Where they write delta δ, it is called four in their numbers: and so they have numbers through all the letters. M, as we say it, they also say my μ, and it signifies forty: for they say my μ tessarakonta. Now see what number these letters have; and there you will find the temple built in forty-six years. For Adam has alpha α, which is one: it has delta δ, which is four; you have five: it has alpha α again, which is one; you have six: it also has my μ, which is forty; you have forty-six. These things, my brothers, have also been said by our forebears of earlier times, and this number forty-six has been found in the letters. And because our Lord Jesus

Editors' notes and page, col. 1473

Footnotes

(continued) · from col 1472

spiritualem.

(continued) "… spiritual."

(printed under page 85)

(1) ‹anchor: not visible in the page-foot image› · call in col 1473

Ms. Fossatensis, in imaginem.

The Fossés manuscript: "into the image."

(printed under page 85)

(2) ‹anchor: not visible in the page-foot image› · call in col 1473

Tres Mss., exaltavit a mortuis.

Three manuscripts: "he raised up from the dead."

(printed under page 85)

(a) ‹anchor: quadragenarius senarius› · call in col 1473

Vid. lib. de montibus Sina et Sion contra Judaeos, inter Cypriani opera.

See the book On the Mountains Sinai and Sion, against the Jews, among the works of Cyprian.

(printed under page 85)