Migne Reading Room
PL 35 · cols. 1746–1757
Augustinus, In Joannis Evangelium tractatus XLVI-L
Tractate XLIX
ut non haberent. Et quia sic volebant apprehendere, quid eis fecit? Exiit de manibus eorum. Non eum apprehenderunt, quia manus fidei non habuerunt. Verbum caro factum est: sed non erat Verbo magnum, ejicere carnem suam de manibus carnis. Mente Verbum apprehendere, hoc est Christum recte apprehendere.
that they might not have. And because they wished to lay hold of Him in this way, what did He do to them? He went out of their hands. They did not lay hold of Him, because they did not have the hands of faith. The Word was made flesh: but it was no great thing for the Word to withdraw His flesh from the hands of flesh. To lay hold of the Word with the mind, that is to lay hold of Christ rightly.
12 Et abiit iterum trans Jordanem, in eum locum ubi Joannes baptizans primum, et mansit ibi. Et multi venerunt ad eum, et dicebant: Quia Joannes quidem signum fecit nullum. Meministis vobis dictum de Joanne, quia lucerna erat, et diei testimonium perhibebat (Joan. V, 35, 33). Quid ergo isti apud se dixerunt, Joannes signum fecit nullum? Nullum, inquiunt, miraculum ostendit Joannes: non daemonia fugavit, non expulit febrem, non caecos illuminavit, non mortuos suscitavit, non tot millia hominum de quinque vel septem panibus pavit, non supra mare ambulavit, non ventis et fluctibus imperavit; nihil horum fecit Joannes: et totum quidquid dicebat, huic testimonium perhibebat. Per lucernam veniamus ad diem. Joannes nullum signum fecit. Omnia autem quaecumque dixit Joannes de hoc, vera erant. Ecce qui apprehenderunt, non quomodo Judaei. Judaei volebant apprehendere discedentem, apprehenderunt isti permanentem. Denique quid sequitur? Et multi crediderunt in eum.
12. And He went away again across the Jordan, to that place where John was first baptizing, and He remained there. And many came to Him, and they said: John indeed did no sign. You remember that it was said to you of John that he was a lamp, and bore witness to the day (John 5:35, 33). What then did these men say among themselves, John did no sign? John, they say, showed no miracle: he did not put demons to flight, he did not drive out fever, he did not give light to the blind, he did not raise the dead, he did not feed so many thousands of men from five or seven loaves, he did not walk upon the sea, he did not command the winds and the waves; John did none of these things: and everything whatever he said, he bore witness to this Man. Through the lamp let us come to the day. John did no sign. But all things whatever John said of this Man were true. See, these laid hold of Him, not as the Jews did. The Jews wished to lay hold of Him as He departed; these laid hold of Him as He remained. And then what follows? And many believed in Him.
TRACTATUS XLIX.
Tractate 49.
Ab eo quod legitur, Erat autem quidam languens, Lazarus; usque ad id, Abiit in regionem juxta desertum, in civitatem quae dicitur Ephrem, et ibi morabatur cum discipulis suis. Cap. XI, ℣. 1-54.
From what is read, Now there was a certain man sick, Lazarus; up to this, He went away into a region near the desert, into a city which is called Ephrem, and there He stayed with His disciples. Chapter 11, verses 1-54.
1. Inter omnia miracula quae fecit Dominus noster Jesus Christus, Lazari resurrectio praecipue praedicatur. Sed si attendamus quis fecerit, delectari debemus potius quam mirari. Ille suscitavit hominem, qui fecit hominem: ipse enim est Unicus Patris, per quem, sicut nostis, facta sunt omnia. Si ergo per illum facta sunt omnia, quid mirum est si resurrexit unus per illum, cum tot quotidie nascantur per illum? Plus est homines creare quam resuscitare. Dignatus est tamen et creare et resuscitare; creare omnes, resuscitare quosdam. Nam cum multa fecisset Dominus Jesus, non omnia scripta sunt; sicut idem ipse sanctus Joannes evangelista testatur multa Dominum Christum et dixisse et fecisse quae scripta non sunt (Joan. XX, 30): electa sunt autem quae scriberentur, quae saluti credentium sufficere videbantur. Audisti enim quia Dominus Jesus mortuum suscitavit: sufficit tibi ut scias quia si vellet, omnes mortuos suscitaret. Et hoc quidem sibi ad finem saeculi reservavit. Nam quem audistis magno miraculo quatriduanum mortuum suscitasse de sepulcro, veniet hora, sicut ipse ait, quando omnes qui sunt in monumentis, audient vocem ejus et procedent. Resuscitavit putentem, sed tamen in cadavere putente adhuc erat forma membrorum; ille in novissimo die ad unam vocem cineres est restituturus in carnem. Sed oportebat ut modo aliqua faceret, quibus datis velut suae virtutis indiciis credamus in eum, et ad illam resurrectionem praeparemur,
1. Among all the miracles which our Lord Jesus Christ did, the resurrection of Lazarus is especially proclaimed. But if we attend to Who did it, we ought to be delighted rather than amazed. He Who made man raised up a man: for He is the Only One of the Father, through Whom, as you know, all things were made. If then all things were made through Him, what wonder is it if one man rose again through Him, when so many are born every day through Him? It is a greater thing to create men than to raise them again. Yet He deigned both to create and to raise again; to create all, to raise again some. For although the Lord Jesus had done many things, not all have been written; as the same holy John the evangelist himself testifies that the Lord Christ both said and did many things which have not been written (John 20:30): but those things were chosen to be written which seemed sufficient for the salvation of believers. For you have heard that the Lord Jesus raised a dead man: it is enough for you to know that, if He wished, He would raise all the dead. And this indeed He has reserved for Himself for the end of the world. For He Whom you have heard by a great miracle to have raised from the tomb a man four days dead, the hour will come, as He Himself says, when all who are in the tombs will hear His voice and will come forth. He raised again one who stank, but yet in the stinking corpse there was still the form of the limbs; He on the last day at a single word will restore ashes into flesh. But it was fitting that He should now do some things, by which, given as tokens as it were of His power, we might believe in Him, and be prepared for that resurrection
Editors' notes and page, col. 1746
Page
- running head: ...TUS XLIX. CAPUT XI. 174⟨6⟩ (left part cut off at image edge; column figure blurred)
- marginal letters: (none)
- old-edition numerals: (none)
- other: section numeral "12" printed without visible full stop; "Joan." before XX, 30 printed with damaged final letter (looks like Joar.); "in eum" near column end has a blurred e; column ends with prae- broken across the column break; fragments of the neighbouring column at left edge not set
- other: the word praeparemur, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1747
quae erit ad vitam, non ad judicium. Ita quippe ait: Veniet hora quando omnes qui in monumentis sunt, audient vocem ejus: et procedent qui bene fecerunt, ad resurrectionem vitae; qui male egerunt, ad resurrectionem judicii (Joan. V, 28, 29).
which will be to life, not to judgement. For so He says: The hour will come when all who are in the tombs will hear His voice, and those who have done well will come forth to the resurrection of life; those who have done evil, to the resurrection of judgement (John 5:28–29).
2. Tres tamen mortuos a Domino resuscitatos in Evangelio legimus, et forte non frustra. Domini quippe facta non sunt tantummodo facta, sed signa. Si ergo signa sunt, praeter id quod mira sunt, aliquid profecto significant: quorum factorum significationem invenire, aliquanto est operosius, quam ea legere vel audire. Admirantes audiebamus, tanquam magni miraculi spectaculo ante nostros oculos constituto, cum Evangelium legeretur, quemadmodum revixerit Lazarus. Si attendamus mirabiliora opera Christi, omnis qui credit, resurgit: si attendamus omnes, et intelligamus detestabiliores mortes, omnis qui peccat moritur. Sed mortem carnis omnis homo timet, mortem animae pauci. Pro morte carnis quae sine dubio quandoque ventura est, curant omnes ne veniat: inde est quod laborant. Laborat ne moriatur homo moriturus, et non laborat ne peccet homo in aeternum victurus. Et cum laborat ne moriatur, sine causa laborat; id enim agit ut multum mors differatur, non ut evadatur: si autem peccare nolit, non laborabit, et vivet in aeternum. O si possemus excitare homines, et cum ipsis pariter excitari, ut tales essemus amatores vitae permanentis, quales sunt homines amatores vitae fugientis! Quid non facit homo sub mortis periculo constitutus? Gladio impendente cervicibus, prodiderunt homines quidquid sibi, unde viverent, reservabant. Quis non continuo prodidit ne percuteretur? Et post proditionem fortasse percussus est. Quis non, ut viveret, continuo perdere voluit unde viveret, eligens vitam mendicantem quam celerem mortem? Cui dictum est, Naviga ne moriaris; et distulit? Cui dictum est, Labora ne moriaris; et piger fuit? Levia Deus jubet, ut in aeternum vivamus; et obedire negligimus. Non tibi Deus dicit, Perde quidquid habes, ut vivas exiguo tempore in labore sollicitus; sed, Da pauperi unde habes, ut vivas semper sine labore securus. Accusant nos amatores vitae temporalis, quam nec cum volunt, nec quamdiu volunt habent: et nos invicem non accusamus, tam pigri, tam tepidi ad capessendam vitam aeternam, quam si voluerimus habebimus, cum habuerimus non amittemus; hanc autem mortem quam timemus, etiamsi noluerimus, habebimus.
2. Yet we read in the Gospel of three dead persons raised by the Lord, and perhaps not in vain. For the Lord's deeds are not merely deeds, but signs. If, then, they are signs, besides the fact that they are wonderful, they surely signify something: and to find the signification of these deeds is a good deal more laborious than to read or hear them. We were listening in wonder, as though the spectacle of a great miracle had been set before our eyes, when the Gospel was being read, how Lazarus came back to life. If we consider the more wonderful works of Christ, everyone who believes rises again: if we consider all men, and understand the more detestable deaths, everyone who sins dies. But every man fears the death of the flesh; few the death of the soul. For the death of the flesh, which beyond doubt will come at some time, all take care that it may not come: that is why they toil. Man who is to die toils that he may not die, and man who is to live for ever does not toil that he may not sin. And when he toils that he may not die, he toils to no purpose; for what he achieves is that death be put off for a long time, not that it be escaped: but if he is unwilling to sin, he will not toil, and he will live for ever. O if we could rouse men, and be roused together with them, so that we might be such lovers of the life that abides as men are lovers of the life that flees! What does a man not do when placed in danger of death? With the sword hanging over their necks, men have given up whatever they were keeping for themselves to live on. Who has not at once given it up so as not to be struck? And after giving it up perhaps he was struck. Who, in order to live, has not at once been willing to lose what he lived on, choosing a beggared life rather than a swift death? To whom has it been said, Sail, lest you die, and he delayed? To whom has it been said, Toil, lest you die, and he was lazy? God commands light things, that we may live for ever; and we neglect to obey. God does not say to you, Lose whatever you have, that you may live a short time, anxious in toil; but, Give to the poor of what you have, that you may live for ever, secure without toil. The lovers of temporal life, which they have neither when they wish nor for as long as they wish, accuse us: and we do not accuse one another, so lazy, so lukewarm in laying hold of eternal life, which we shall have if we wish, and when we have it we shall not lose it; whereas this death which we fear we shall have even if we do not wish it.
3. Si ergo Dominus magna sua gratia, et magna sua misericordia animas suscitat, ne moriamur in aeternum; bene intelligimus tres illos mortuos quos in corporibus suscitavit, aliquid significare et figurare de resurrectionibus animarum quae fiunt per fidem: resuscitavit filiam archisynagogi adhuc in domo jacentem (Marc. V, 41, 42); resuscitavit juvenem filium viduae extra portas civitatis elatum (Luc. VII,
3. If, then, the Lord by His great grace and His great mercy raises up souls, that we may not die for ever, we rightly understand that those three dead persons whom He raised in their bodies signify and figure something concerning the resurrections of souls which come about through faith: He raised the daughter of the ruler of the synagogue while she was still lying in the house (Mark 5:41–42); He raised the young man, the son of the widow, who had been carried out beyond the gates of the city (Luke 7,
Editors' notes and page, col. 1747
Footnotes
(a) ‹anchor: not visible› · call in col 1747
Forte legendum sic : mirabiliore opere Christi omnis qui credit resurgit. Et infra : detestabiliore morte omnis qui peccat moritur.
Perhaps it should read thus: "by a more wonderful work of Christ everyone who believes rises again." And below: "by a more detestable death everyone who sins dies."
(printed under page 222)
Page
- running head: IN JOANNIS EVANGELIUM, S[...] (cut off at the image edge; column number 1747)
- marginal letters: (none)
- old-edition numerals: (none)
14, 15); resuscitavit Lazarum sepultum quatriduanum. Intueatur quisque animam suam : si peccat, moritur; peccatum, mors est animae. Sed aliquando in cogitatione peccatur. Delectavit quod malum est, consensisti, peccasti; consensio illa occidit te : sed intus est mors, quia cogitatum malum nondum processit in factum. Talem animam resuscitare se significans Dominus, resuscitavit illam puellam quae nondum erat foras elata, sed in domo mortua jacebat, quasi peccatum latebat. Si autem non solum malae delectationi consensisti, sed etiam ipsum malum fecisti; quasi mortuum extra portam extulisti : jam foris es, et mortuus elatus es. Tamen et ipsum Dominus resuscitavit, et reddidit viduae matri suae. Si peccasti, poeniteat te : et resuscitat te Dominus, et reddet Ecclesiae matri tuae. Tertius mortuus est Lazarus. Est genus mortis immane, mala consuetudo appellatur. Aliud est enim peccare, aliud peccandi consuetudinem facere. Qui peccat et continuo corrigitur, cito reviviscit : quia nondum est implicatus consuetudine, non est sepultus. Qui autem peccare consuevit, sepultus est, et bene de illo dicitur, fetet : incipit enim habere pessimam famam, tanquam odorem teterrimum. Tales sunt omnes assueti sceleribus, perditi moribus. Dicis ei, Noli facere. Quando te audit quem terra sic premit, et tabe corrumpitur, et mole consuetudinis praegravatur? Nec ad ipsum tamen resuscitandum minor fuit virtus Christi. Novimus, vidimus, quotidie videmus homines, pessima consuetudine permutata vivere melius, quam vivunt qui reprehendebant. Detestabaris hominem : ecce ipsa soror Lazari (si tamen ipsa est quae pedes Domini unxit unguento, et tersit capillis suis quos laverat lacrymis) melius suscitata est quam frater ejus : de magna malae consuetudinis mole est liberata. Erat enim famosa peccatrix : et de illa dictum est, Dimittuntur ei peccata multa, quoniam dilexit multum (Luc. 37-47). Videmus multos, novimus multos : nemo desperet, nemo de se praesumat. Et desperare malum est, et de se praesumere. Sic noli desperare, ut eligas de quo debeas praesumere.
14-15); He raised Lazarus, buried four days. Let each one look upon his own soul: if it sins, it dies; sin is the death of the soul. But sometimes sin is committed in thought. What is evil has delighted you, you have consented, you have sinned; that consent has killed you: but the death is within, because the evil thought has not yet gone forth into deed. Signifying that He raises such a soul, the Lord raised that girl who had not yet been carried out of doors, but lay dead in the house, as though the sin lay hidden. But if you have not only consented to evil delight, but have also done the evil itself, you have, as it were, carried the dead outside the gate: now you are outside, and you have been carried out dead. Yet the Lord raised him too, and restored him to his widowed mother. If you have sinned, repent: and the Lord raises you, and will restore you to your mother the Church. The third dead man is Lazarus. There is a monstrous kind of death; it is called evil habit. For it is one thing to sin, another to make a habit of sinning. He who sins and is at once corrected quickly comes back to life: because he is not yet entangled in habit, he is not buried. But he who has grown accustomed to sinning is buried, and it is well said of him, he stinks: for he begins to have the worst repute, like a most foul odour. Such are all who are accustomed to crimes, abandoned in their morals. You say to him, Do not do it. When does he hear you, he whom the earth so presses down, and who is corrupted by decay, and weighed down by the mass of habit? Yet the power of Christ was not less for raising even him. We know, we have seen, we see daily men who, with their very evil habit changed, live better than those who used to reproach them. You used to detest the man: behold, the very sister of Lazarus (if indeed she is the one who anointed the Lord's feet with ointment, and wiped with her hair those which she had washed with tears) was raised better than her brother: she was freed from a great mass of evil habit. For she was a notorious sinner: and of her it was said, Her many sins are forgiven her, because she loved much (Luke [7]:37-47). We see many, we know many: let no one despair, let no one presume upon himself. Both to despair is evil, and to presume upon oneself. So shun despair in such a way as to choose Him on Whom you ought to presume.
4. Ergo et Lazarum Dominus suscitavit. Audistis qualem, id est, quid significet Lazari resurrectio. Legamus itaque jam; et quoniam multa in hac lectione manifesta sunt, expositionem in singulis non quaeramus, ut necessaria pertractemus. Erat autem quidam languens, Lazarus a Bethania, de castello Mariae et Marthae sororum ejus. In superiore lectione meministis quod Dominus exiit de manibus eorum qui lapidare illum voluerant, et discessit trans Jordanem ubi Joannes baptizabat (Joan. X, 39, 40). Ibi ergo Domino constituto, infirmabatur in Bethania Lazarus, quod castellum erat proximum Jerosolymis.
4. So the Lord raised Lazarus too. You have heard of what kind, that is, what the resurrection of Lazarus signifies. Let us therefore now read; and since many things in this reading are plain, let us not seek an exposition of each one, so that we may treat thoroughly the necessary ones. Now there was a certain man sick, Lazarus of Bethany, of the village of Mary and Martha his sisters. In the previous reading you remember that the Lord escaped from the hands of those who had wanted to stone Him, and went away across the Jordan where John was baptizing (John 10:39–40). So while the Lord was staying there, Lazarus was ill in Bethany, which village was very near to Jerusalem.
5. Maria autem erat quae unxit Dominum unguento, et extersit pedes ejus capillis suis, cujus frater Lazarus infirmabatur. Miserunt ergo sorores ejus ad eum, dicentes. Jam intelligimus quo miserunt, ubi erat Dominus
5. Now it was Mary who anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was ill. So his sisters sent to Him, saying. Now we understand where they sent, where the Lord
Editors' notes and page, col. 1748
Footnotes
(1) ‹anchor: sororum ejus› · call in col 1748
In omnibus Mss. omittitur, sororum ejus.
In all the manuscripts "her sisters" is omitted.
(printed under page 222)
(a) ‹anchor: not visible› · call in col 1748
Conf. lib. 1, de Sermone Domini in monte, n. 35.
Compare book 1 of [Augustine's] On the Lord's Sermon on the Mount, no. 35.
(printed under page 222)
Page
- running head: [cut off at left edge] EVANGELIUM, S. AUGUSTINI 1748
- marginal letters: (none)
- old-edition numerals: (none)
- other: the word Dominus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1749
- misprints kept as printed: "(Luc. 37-47)" with the chapter numeral (VII) omitted; the English supplies [7]
: quoniam absens erat, trans Jordanem scilicet. Miserunt ad Dominum, nuntiantes quod aegrotaret frater earum : ut si dignaretur veniret, et eum ab aegri⟨t⟩udine liberaret. Ille distulit sanare, ut posset resuscitare. Quid ergo renuntiaverunt sorores ejus? Domine, ecce quem amas infirmatu⟨r.⟩ Non dixerunt, Veni : amanti enim tantummodo nuntiandum fuit. Non ausae sunt dicere, Veni, et sana : non ausae sunt dicere, Ibi jube, et hic fiet. Cur enim non et istae, si fides illius Centurionis inde laudatur? Ait enim : Non sum dignus ut intres sub tectum meum, sed tantum dic verbo, et sanabitur puer meus (Matth. VIII, 8, 10). Nihil horum istae, sed tantummodo, Domine, ecce quem amas infirmatur. Sufficit ut noveris; non enim amas, et deseris. Dicit aliquis : Quomodo per Lazarum peccator significabatur, et a Domino sic amabatur? Audiat eum dicentem, Non veni vocare justos, sed peccatores (Id. IX, 13). Si enim peccatores Deus non amaret, de coelo ad terras non descenderet.
was: since He was absent, namely across the Jordan. They sent to the Lord, announcing that their brother was sick: that, if He would deign, He might come and free him from the sickness. He put off healing, so that He might be able to raise him again. What then did his sisters send word? Lord, behold, he whom Thou lovest is sick. They did not say, Come: for to one who loves, it needed only to be announced. They did not dare to say, Come and heal: they did not dare to say, Command there, and it will be done here. For why not these women too, if the faith of that centurion is praised for this? For he says: I am not worthy that Thou shouldst enter under my roof, but only speak with a word, and my servant will be healed (Matt. 8:8, 10). None of these things did these women [say], but only, Lord, behold, he whom Thou lovest is sick. It is enough that Thou knowest; for Thou dost not love and forsake. Someone says: How was the sinner signified by Lazarus, and yet so loved by the Lord? Let him hear Him saying, I came not to call the just, but sinners (ibid. 9:13). For if God did not love sinners, He would not have come down from heaven to earth.
6. Audiens autem Jesus, dixit eis : Infirmitas haec non est ad mortem, sed pro gloria Dei, ut glorificetur Filius Dei. Talis glorificatio ipsius non ipsum auxit, sed nobis profuit. Hoc ergo ait, non est ad mortem, quia et ipsa mors non erat ad mortem; sed potius ad miraculum, quo facto crederent homines in Christum, et vitarent veram mortem. Sane videte quemadmodum tanquam ex obliquo Dominus Deum se dixit, propter quosdam qui negant Filium Deum esse. Nam sunt haeretici qui hoc negant, quod Filius Dei sit Deus. Ecce audiant : Infirmitas haec, inquit, non est ad mortem, sed pro gloria Dei. Qua gloria? cujus Dei? Audi quod sequitur : Ut glorificetur Filius Dei. Infirmitas ergo haec, inquit, non est ad mortem, sed pro gloria Dei, ut glorificetur Filius Dei per eam. Per quam? Per illam infirmitatem.
6. But Jesus, hearing it, said to them: This sickness is not unto death, but for the glory of God, that the Son of God may be glorified. Such a glorification of Him did not increase Him, but profited us. This, then, is why He says, it is not unto death: because even the death itself was not unto death, but rather unto a miracle, by the working of which men might believe in Christ and escape the true death. Indeed, see how the Lord, as it were obliquely, called Himself God, on account of certain people who deny that the Son is God. For there are heretics who deny this, that the Son of God is God. Behold, let them hear: This sickness, He says, is not unto death, but for the glory of God. For what glory? Of what God? Hear what follows: That the Son of God may be glorified. This sickness, therefore, He says, is not unto death, but for the glory of God, that the Son of God may be glorified through it. Through what? Through that sickness.
7. Diligebat autem Jesus Martham, et sororem ejus Mariam, et Lazarum. Ille languens, illae tristes, omnes dilecti : sed diligebat eos et languentium salvator, imo etiam mortuorum suscitator, et tristium consolator. Ut ergo audivit quia infirmabatur, tunc quidem mansit in eodem loco duobus diebus. Nuntiaverunt ergo illi; mansit illic ille : ⟨t⟩amdiu tempus ductum est, quousque quatriduum compleretur. Non frustra, nisi quia forte, imo quia certe et ipse numerus dierum intimat aliquod sacramentum. Deinde post haec dicit iterum discipulis suis, Eamus in Judaeam : ubi pene fuerat lapidatus, qui propterea inde discessisse videbatur, ne lapidaretur. Discessit enim ut homo; sed in redeundo quasi oblitus infirmitatem, ostendit potestatem. Eamus, inquit, in Judaeam.
7. Now Jesus loved Martha, and her sister Mary, and Lazarus. He was languishing, they were sorrowful, all were beloved: but He Who loved them was both the saviour of the languishing, nay more, the raiser of the dead, and the consoler of the sorrowful. When therefore He heard that he was sick, He then indeed remained in the same place two days. So they sent Him word; He remained there: the time was drawn out so long, until four days should be completed. Not in vain, unless perhaps because, nay rather certainly because, the very number of the days also intimates some sacrament. Then after these things He says again to His disciples, Let us go into Judaea: where He had almost been stoned, and from where He seemed for that reason to have departed, lest He be stoned. For He departed as man; but in returning, as if forgetful of weakness, He showed power. Let us go, He says, into Judaea.
8. Deinde hoc dicto, videte quemadmodum discipuli territi fuerint. Dicunt ei discipuli : Rabbi, nunc quaerebant te Judaei lapidare, et iterum vadis illuc? Respondit Jesus : Nonne duodecim sunt horae diei? Quid sibi vult ista responsio? Illi dixerunt, Modo te lapidare volebant Judaei, et iterum illuc vadis, ut te lapident? Et Dominus, Nonne duodecim horae sunt diei? Si quis ambulaverit in die, non offendit, quia lucem hujus
8. Then, this having been said, see how the disciples were terrified. The disciples say to Him: Rabbi, just now the Jews were seeking to stone Thee, and dost Thou go there again? Jesus answered: Are there not twelve hours of the day? What does this answer mean? They said, Just now the Jews wanted to stone Thee, and dost Thou go there again, that they may stone Thee? And the Lord, Are there not twelve hours of the day? If anyone walks in the day, he does not stumble, because he sees the light of this
Editors' notes and page, col. 1749
Page
- running head: 1749 TRACTATUS XLIX. CAP (cut off at the image edge)
- marginal letters: (none)
- old-edition numerals: (none)
- other: the word hujus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1750
mundi videt : si autem ambulaverit in nocte, offendit, quia lux non est in eo. De die quidem locutus est, sed in nostra intelligentia quasi adhuc nox est. Invocemus diem, ut expellat noctem, et cor lumine illustret. Quid enim Dominus dicere voluit? Quantum mihi videtur, quantum sublucet altitudo profunditasque sententiae, redarguere voluit illorum dubitationem et infidelitatem. Voluerunt enim consilium dare Domino ne morer⟨et⟩ur, qui venerat mori, ne ipsi morerentur. Sic etiam quodam alio loco Petrus sanctus diligens Dominum, sed adhuc non plene intelligens cur venisset, timuit ne moreretur, et vitae displicuit, id est, ipsi Domino : nam cum indicaret discipulis quod esset Jerosolymis passurus a Judaeis, respondit Petrus inter caeteros, et ait, Absit a te, Domine, propitius tibi esto, non fiet istud. Et continuo Dominus, Redi post me, satanas, non enim sapis quae Dei sunt, sed quae hominum. Et paulo ante confitens Filium Dei laudem meruerat : audierat enim, Beatus es, Simon Bar Jona, quia non tibi revelavit caro et sanguis, sed Pater meus qui in coelis est (Matth. XVI, 16-23). Cui dixerat, Beatus es ; illi dicit, Redi retro, satanas : quia beatus a se non erat, Sed unde? Quia non tibi revelavit caro et sanguis, sed Pater meus qui in coelis est. Ecce unde beatus, non de tuo, sed de meo. Non quia Pater ego, sed quia omnia quae habet Pater, mea sunt (Joan. XVI, 15). Si beatus de ipsius Domini; satanas de cujus? Ibi dicit : rationem quippe reddidit beatitudinis, ut diceret, Non caro et sanguis tibi revelavit hoc, sed Pater meus qui in coelis est : haec est causa beatitudinis tuae. Quod vero dixi, Redi post me, satanas, audi etiam hujus rei causam : Non enim sapis quae Dei sunt, sed quae sunt hominis. Nemo ergo se palpet; de suo satanas est, de Dei beatus est. Quid est enim de suo, nisi de peccato suo? Tolle peccatum, quod est tuum. Justitia, inquit, de meo est. Quid enim habes quod non accepisti (I Cor. IV, 7)? Cum ergo vellent dare consilium homines Deo, discipuli magistro, servi Domino, aegroti medico; corripuit eos, et ait, Nonne duodecim horae sunt diei? Si quis ambulaverit in die, non offendit. Me sequimini, si non vultis offendere : nolite mihi consilium dare, quos a me consilium oportet accipere. Quo ergo pertinet, Nonne duodecim horae sunt diei? Quia ut diem se esse ostenderet, duodecim discipulos elegit. Si ego sum, inquit, dies, et vos horae, numquid horae diei consilium dant? Horae diem sequuntur, non dies horas. Si ergo illi horae, quid ibi Judas? Et ipse inter duodecim horas? Si hora erat, lucebat; si lucebat, quomodo diem ad mortem tradebat? Sed Dominus in hoc verbo non ipsum Judam, sed successorem ipsius praevidebat. Juda enim cadente successit Matthias, et duodenarius numerus mansit (Act. I, 26). Non ergo frustra duodecim discipulos elegit Dominus, nisi quia ipse spiritualis est dies. Sequantur ergo horae diem, praedicent horae diem, horae illustrentur a die, horae
world; but if he walks in the night, he stumbles, because the light is not in him. He spoke indeed of the day, but in our understanding it is as it were still night. Let us call upon the day, that it may drive out the night and illumine the heart with light. For what did the Lord mean to say? So far as it seems to me, so far as the height and depth of the saying glimmers through, He meant to rebuke their doubting and unbelief. For they wished to give counsel to the Lord that He should not die, He Who had come to die, so that they themselves might not die. So too in a certain other place holy Peter, loving the Lord, but not yet fully understanding why He had come, feared that He might die, and displeased the Life, that is, the Lord Himself: for when He was indicating to the disciples that He was to suffer at Jerusalem at the hands of the Jews, Peter answered among the rest and said, Far be it from Thee, Lord, be merciful to Thyself, this shall not happen. And at once the Lord: Get behind Me, Satan, for you do not savour the things that are of God, but those of men. And a little before, confessing the Son of God, he had earned praise: for he had heard, Blessed are you, Simon Bar-Jona, because flesh and blood has not revealed it to you, but My Father Who is in heaven (Matt. 16:16–23). To the one to whom He had said, Blessed are you, He says, Get back, Satan: because he was not blessed of himself. But from where? Because flesh and blood has not revealed it to you, but My Father Who is in heaven. See whence he is blessed: not from what is yours, but from what is Mine. Not because I am the Father, but because all things that the Father has are Mine (John 16:15). If he is blessed from what is the Lord's own, from whose is he Satan? There He says it: for He gave the reason for the blessedness, so as to say, Flesh and blood has not revealed this to you, but My Father Who is in heaven: this is the cause of your blessedness. But as to My having said, Get behind Me, Satan, hear also the cause of this thing: For you do not savour the things that are of God, but the things that are of man. Let no one therefore flatter himself; from what is his own he is Satan, from what is God's he is blessed. For what is from his own, except from his own sin? Take away the sin, which is yours. Righteousness, He says, is from what is Mine. For what have you that you did not receive (1 Cor. 4:7)? Since, then, men wished to give counsel to God, disciples to the master, servants to the Lord, the sick to the physician, He rebuked them and said, Are there not twelve hours of the day? If anyone walks in the day, he does not stumble. Follow Me, if you do not wish to stumble: do not give counsel to Me, you who ought to receive counsel from Me. To what, then, does Are there not twelve hours of the day? pertain? To this: that in order to show that He was the day, He chose twelve disciples. If I am the day, He says, and you the hours, do the hours give counsel to the day? The hours follow the day, not the day the hours. If, then, they are the hours, what is Judas doing there? Is he too among the twelve hours? If he was an hour, he gave light; if he gave light, how was he handing the day over to death? But the Lord in this word foresaw not Judas himself, but his successor. For when Judas fell Matthias succeeded, and the number twelve remained (Acts 1:26). Not in vain, then, did the Lord choose twelve disciples, except because He Himself is the spiritual day. Let the hours, then, follow the day, let the hours proclaim the day, let the hours be illumined by the day, let the hours
Editors' notes and page, col. 1750
Footnotes
(1) ‹anchor: not visible› · call in col 1750
In sex Mss., quid esset passurus.
In six manuscripts, "what he was about to suffer."
(printed under page 223)
(2) ‹anchor: de meo est› · call in col 1750
Haec est Er. punctuatio in hunc locum : Tolle peccatum quod est tuum, justitia, inquit, de meo est. Lov. post tuum, duo puncta interponunt. M.
This is Erasmus's punctuation of this passage: "Take away the sin which is yours; righteousness, he says, is from what is mine." The Louvain editors put a colon after "yours." M[aurists].
(printed under page 223)
Page
- running head: ...US XLIX. CAPUT XI. 1750 (left part cut off at image edge)
- marginal letters: (none)
- old-edition numerals: (none)
illuminentur a die, et per horarum praedicationem credat mundus in diem. Hoc ergo ait de compendio, Me sequimini, si non vultis offendere.
be illuminated by the day, and through the preaching of the hours let the world believe in the day. This, then, is what He says about the short way: Follow Me, if you do not want to stumble.
9. Et post hoc dicit eis: Lazarus amicus noster dormit; sed vado, ut a somno excitem eum. Verum dixit. Sororibus mortuus erat, Domino dormiebat. Hominibus mortuus erat, qui eum suscitare non poterant: nam Dominus tanta eum facilitate excitabat de sepulcro, quanta tu non excitas dormientem de lecto. Ergo secundum potentiam suam dixit dormientem: quia et alii mortui dicti sunt in Scripturis saepe dormientes, sicut Apostolus dicit, De dormientibus autem nolo vos ignorare, fratres, ut non contristemini, sicut et caeteri qui spem non habent (I Thess. IV, 12). Ideo et ipse dormientes appellavit, quia resurrecturos praenuntiavit. Dormit ergo omnis mortuus, et bonus et malus. Sed quomodo interest in ipsis qui quotidie dormiunt et exsurgunt, quid quisque videat in somnis: alii sentiunt laeta somnia, alii torquentia, ita ut evigilans dormire timeat, ne ad ipsa iterum redeat: sic unusquisque hominum cum causa sua dormit, cum causa sua surgit. Et interest quali custodia quisque recipiatur, ad judicem postea producendus. Nam et receptiones in custodia pro meritis causarum adhibentur: alios jubentur custodire lictores, humanum et mite officium atque civile; alii traduntur optionibus; alii mittuntur in carcerem: et in ipso carcere non omnes, sed pro meritis graviorum causarum in ima carceris contruduntur. Sicut ergo diversae custodiae agentium in officio; sic diversae custodiae mortuorum, et diversa merita resurgentium. Receptus est pauper, receptus est dives: sed ille in sinum Abrahae; ille ubi sitiret, et guttam non inveniret (Luc. XVI, 22-24).
9. And after this He says to them: Lazarus our friend is sleeping; but I am going, that I may rouse him from sleep. He spoke the truth. To his sisters he was dead; to the Lord he was sleeping. He was dead to men, who could not raise him up: for the Lord roused him from the tomb with such ease as you do not have in rousing a sleeper from his bed. So according to His own power He called him sleeping: because other dead people too are often called sleeping in the Scriptures, as the Apostle says, But I do not want you to be ignorant, brothers, concerning those who are sleeping, that you may not be saddened, just as the others too who have no hope (1 Thess. 4:12). Therefore he too called them sleeping, because he foretold that they would rise again. Every dead person, then, is sleeping, both the good and the bad. But just as, among those who sleep and get up every day, it makes a difference what each one sees in dreams: some experience joyful dreams, others tormenting ones, so that on waking a man fears to sleep, lest he return to them again: so each one of men sleeps with his own case, rises with his own case. And it makes a difference in what kind of custody each is received, to be brought out afterwards before the judge. For receptions into custody too are applied according to the merits of the cases: some the lictors are ordered to guard, a humane and mild office and a civil one; others are handed over to the optiones; others are sent into prison: and in the prison itself not all, but according to the merits of the graver cases, are thrust into the lowest parts of the prison. As, then, there are different custodies of those under proceedings in the court office, so there are different custodies of the dead, and different merits of those who rise again. The poor man was received, the rich man was received: but the one into Abraham's bosom; the other where he would thirst and would not find a drop (Luke 16:22–24).
10. Habent ergo omnes animae, ut ex hac occasione instruam Charitatem vestram, habent omnes animae, cum de saeculo exierint, diversas receptiones suas. Habent gaudium bonae, malae tormenta. Sed cum facta fuerit resurrectio, et bonorum gaudium amplius erit, et malorum tormenta graviora; quando cum corpore torquebuntur. Recepti sunt in pace sancti Patriarchae, Prophetae, Apostoli, Martyres, boni fideles; omnes tamen adhuc in fine accepturi sunt quod promisit Deus: promissa enim est resurrectio etiam carnis, mortis consumptio, vita aeterna cum Angelis. Hoc omnes simul accepturi sumus: nam requiem quae continuo post mortem datur, si ea dignus est, tunc accipit quisque cum moritur. Priores acceperunt Patriarchae: videte ex quo requiescunt: posteriores Prophetae, recentius Apostoli, multo recentiores sancti Martyres, quotidie boni fideles. Et alii in ista requie jam diu sunt, alii non tam diu, alii paucioribus annis, alii nec recenti tempore. Cum vero ab hoc
10. All souls, then, have (that I may instruct your Charity on this occasion), all souls have, when they have gone out from the world, their different receptions. The good have joy, the bad torments. But when the resurrection has taken place, both the joy of the good will be greater, and the torments of the bad heavier, when they will be tormented with the body. The holy Patriarchs, Prophets, Apostles, Martyrs, good faithful have been received in peace; all, however, are still to receive at the end what God has promised: for there has been promised the resurrection of the flesh too, the consuming of death, eternal life with the Angels. This we are all to receive together: for the rest which is given immediately after death, if he is worthy of it, each one receives then, when he dies. The Patriarchs received it first: see from how long ago they are at rest; the Prophets later, the Apostles more recently, the holy Martyrs much more recently, the good faithful every day. And some have been in that rest for a long time now, others not so long, others for fewer years, others not even for a recent time. But when from this
Editors' notes and page, col. 1751
Footnotes
(1) ‹anchor: traduntur optionibus› · call in col 1751
In Mss. per b scribitur obtionibus : corrupte ; nam optiones Varro, Isidorus aliique putant ab optando dictos, qui nimirum electi essent decurionum administri et adjutores in re militari. Iique variis praeterea muniis praeficiebantur : unde sunt optiones fabricae, et officii sive carceris, quo postremo significatu hic nominantur ; necnon in Comment. super Ephes. cap. 4, inter Ambrosii opera, his verbis : « Neque Paulus et Silas tempus distulerunt, quo optionem carceris baptizarent. »
In the manuscripts it is written with a b, obtionibus: a corruption; for Varro, Isidore and others think optiones were named from optare ("to choose"), being men chosen as assistants and aides to the decurions in military affairs. They were also put in charge of various other duties: hence there are optiones of the workshop, and of the office or of the prison, in which last sense they are named here; and also in the Commentary on Ephesians, ch. 4, among the works of Ambrose, in these words: "Nor did Paul and Silas put off the time to baptize the officer of the prison."
(printed under page 224)
(2) ‹anchor: jam diu sunt› · call in col 1751
Sic plures Mss. At editi, tamdiu sunt : et paulo infra, alii recenti tempore, omisso nec ; pro quo aliquot Mss. habent, in.
So most manuscripts. But the printed editions have "have been so long," and a little below, "others in recent time," omitting "not even"; in place of which some manuscripts have "in."
(printed under page 224)
Page
- running head: IN JOANNIS EVANGELIUM, S[...] (cut off at the image edge; column number printed blurred, read as 1751)
- marginal letters: (none) (no clear marginal letters visible; small marks only beside "Et interest quali" and "duntur. Sicut ergo")
- old-edition numerals: (none)
somno evigilabunt, simul omnes quod promissum est accepturi sunt.
sleep they awake, all together they are to receive what has been promised.
11. Lazarus amicus noster dormit; sed vado, ut a somno excitem eum. Dixerunt ergo discipuli: quomodo intellexerunt, sic responderunt: Domine, si dormit, salvus erit. Solet enim esse somnus aegrotantium salutis indicium. Dixerat autem Jesus de morte ejus; illi autem putaverunt quod de dormitione somni diceret. Tunc ergo dixit eis Jesus manifeste. Subobscure enim dixerat, dormit: ait ergo manifeste, Lazarus mortuus est: et gaudeo propter vos, ut credatis; quia non eram ibi. Et scio quia mortuus est, et non ibi eram: aeger enim, non mortuus, fuerat nuntiatus. Sed quid lateret eum qui creaverat, et ad cujus manus anima morientis exierat? Hoc est quod ait, Gaudeo propter vos, ut credatis; quia non ibi eram: ut jam inciperent admirari, quia Dominus potuit dicere mortuum, quod nec viderat nec audierat. Ubi sane meminisse debemus quod adhuc etiam ipsorum discipulorum qui in eum jam crediderant, miraculis aedificabatur fides: non ut ea quae non erat, esse inciperet, sed ut ea quae jam esse coeperat, cresceret; quamvis tali verbo usus sit, quasi tunc credere inciperent. Non enim ait, Gaudeo propter vos, ut fides vestra augeatur, sive firmetur; sed ait, ut credatis: quod intelligendum est, ut amplius robustiusque credatis.
11. Our friend Lazarus is sleeping; but I go, that I may wake him from sleep. The disciples therefore said, answering as they had understood: Lord, if he is sleeping, he will be well. For sleep is commonly a sign of health in the sick. But Jesus had spoken of his death; they, however, thought that He was speaking of the repose of sleep. Then therefore Jesus said to them plainly. For He had said somewhat obscurely, he is sleeping: so He says plainly, Lazarus is dead: and I rejoice for your sakes, that you may believe; because I was not there. And I know that he is dead, and I was not there: for he had been reported sick, not dead. But what could be hidden from Him Who had created him, and into Whose hands the soul of the dying man had gone forth? This is what He says, I rejoice for your sakes, that you may believe; because I was not there: so that they might now begin to marvel that the Lord was able to declare dead one whom He had neither seen nor heard. Here indeed we ought to remember that even the faith of those very disciples who had already believed in Him was still being built up by miracles: not that a faith which did not exist might begin to be, but that one which had already begun to be might grow; although He used such a word as if they were then beginning to believe. For He does not say, I rejoice for your sakes, that your faith may be increased, or strengthened; but He says, that you may believe: which is to be understood as, that you may believe more fully and more robustly.
12. Sed eamus ad eum. Dixit ergo Thomas, qui dicitur Didymus, ad condiscipulos: Eamus et nos, et moriamur cum illo. Venit itaque Jesus, et invenit eum quatuor dies jam in monumento habentem. De quatuor diebus multa quidem dici possunt, sicut se habent obscura Scripturarum, quae pro diversitate intelligentium, multos sensus pariunt. Dicamus et nos quid nobis videatur significare mortuus quatriduanus. Quomodo enim in illo caeco intelligimus quodammodo humanum genus, sic forte et in isto mortuo multos intellecturi sumus: diversis enim modis una res significari potest. Homo quando nascitur, jam cum morte nascitur; quia de Adam peccatum trahit. Unde dicit Apostolus: Per unum hominem peccatum intravit in mundum, et per peccatum mors; et ita in omnes homines pertransiit, in quo omnes peccaverunt (Rom. V, 12). Ecce habes unum diem mortis, quod homo trahit de mortis propagine. Deinde crescit, incipit accedere ad rationales annos, ut legem sapiat naturalem, quam omnes habent in corde fixam: Quod tibi non vis fieri, alii ne feceris. Numquid hoc de paginis discitur, et non in natura ipsa quodammodo legitur? Furtum vis pati? Utique non vis. Ecce lex in corde tuo: Quod non vis pati, facere noli. Et hanc legem transgrediuntur homines: ecce alter dies mortis. Data est Lex etiam divinitus per famulum Dei Moysen: dictum est illic, Non occides; Non moechaberis; Non falsum testimonium dices; Honora patrem et matrem; Non concupisces rem proximi tui; Non concupisces uxorem proximi tui (Exod. XX, 12-17). Ecce
12. But let us go to him. Then Thomas, who is called Didymus, said to his fellow disciples: Let us also go, and die with him. So Jesus came, and found him having already four days in the tomb. Much indeed can be said about the four days, as is the way with the obscure things of the Scriptures, which, according to the diversity of those who understand them, give birth to many senses. Let us too say what a man four days dead seems to us to signify. For just as in that blind man we understand in a certain way the human race, so perhaps in this dead man too we are to understand many: for one thing can be signified in various ways. When a man is born, he is already born with death; because he draws sin from Adam. Hence the Apostle says: Through one man sin entered into the world, and through sin death; and so it passed through into all men, in whom all have sinned (Rom. 5:12). There you have one day of death, which man draws from the stock of death. Then he grows, he begins to approach the years of reason, so that he may know the natural law, which all have fixed in the heart: What you do not wish to be done to you, do not do to another. Is this learned from pages, and not in some way read in nature itself? Do you wish to suffer theft? Certainly you do not. Behold the law in your heart: What you do not wish to suffer, do not do. And men transgress this law too: behold a second day of death. The Law was also given divinely through Moses, the servant of God: there it was said, You shall not kill; You shall not commit adultery; You shall not bear false witness; Honour father and mother; You shall not covet your neighbour's property; You shall not covet your neighbour's wife (Exod. 20:12–17). Behold
Editors' notes and page, col. 1752
Footnotes
(1) ‹anchor: paginis discitur› · call in col 1752
Juxta Er. Lugd. et Ven.: Numquid hoc de Paganis dicitur ? M.
According to the Erasmus, Lyons and Venice editions: "Is this said of the Pagans?" M[aurists].
(printed under page 224)
Page
- running head: EVANGELIUM, S. AUGUSTINI (left part cut off at image edge) 1752
- marginal letters: (none)
- old-edition numerals: (none)
Lex scripta est, et ipsa contemnitur: ecce tertius dies mortis. Quid restat? Venit et Evangelium, praedicatur regnum coelorum, diffamatur ubique Christus, minatur gehennam, vitam promittit aeternam, et ipsa contemnitur. Transgrediuntur homines Evangelium: ecce quartus dies mortis. Merito jam putet. Numquid et talibus est neganda misericordia? Absit: etiam ad tales Dominus excitandos non dedignatur accedere.
the Law was written, and it too is despised: behold the third day of death. What remains? The Gospel too came, the kingdom of heaven is preached, Christ is spread abroad everywhere, it threatens Gehenna, it promises eternal life, and it too is despised. Men transgress the Gospel: behold the fourth day of death. Rightly does he now stink. Is mercy, then, to be denied even to such as these? Far from it: even to such the Lord does not disdain to come, to raise them up.
13. Multi autem ex Judaeis venerant ad Martham et Mariam, ut consolarentur eas de fratre suo. Martha ergo ut audivit quia J⟨e⟩sus venit, occurrit illi: Maria au⟨t⟩em domi sedebat. Dixit ergo Martha ad Jesum: Domine, si fuisses hic, frater meus non fuisset mortuus; sed et nunc scio quia quaecumque poposceris a Deo, dabit tibi Deus. Non dixit, Sed et modo rogo te ut resuscites fratrem meum. Unde enim sciebat, si fratri ejus resurgere utile fuerit? Hoc tantum dixit, Scio quia potes, si vis facis: utrum enim facias, judicii tui est, non praesumptionis meae. Sed et nunc scio quia quaecumque poposceris a Deo, dabit tibi Deus.
13. Now many of the Jews had come to Martha and Mary, to console them concerning their brother. Martha therefore, when she heard that Jesus was coming, went to meet Him: but Mary was sitting at home. Martha therefore said to Jesus: Lord, if Thou hadst been here, my brother would not have died; but even now I know that whatever Thou askest of God, God will give Thee. She did not say, But even now I ask Thee to raise up my brother. For how did she know whether it would be profitable for her brother to rise again? She said only this: I know that Thou canst, if Thou wilt, Thou doest it: for whether Thou doest it is a matter for Thy judgement, not for my presumption. But even now I know that whatever Thou askest of God, God will give Thee.
14. Dicit illi Jesus: Resurget frater tuus. Hoc ambiguum fuit. Non enim ait, Modo resuscito fratrem tuum; sed, Resurget frater tuus. Dicit ei Martha: Scio quia resurget in resurrectione, in novissima die. De illa resurrectione secura sum, de hac incerta sum. Dicit ei Jesus: Ego sum resurrectio. Dicis, Resurget frater meus in novissima die: verum est; sed per quem tunc resurget, potest et modo, quia Ego sum, inquit, resurrectio et vita. Audite, fratres, audite quid dicat. Certe tota exspectatio erat circumstantium ut revivisceret Lazarus, unus mortuus quatriduanus: audiamus, et resurgamus. Quam multi sunt in hoc populo, quos premit consuetudinis moles! Forte audiunt me quidam, quibus dicitur, Nolite inebriari vino in quo est luxuria (Ephes. V, 18): dicunt, Non possumus. Forte audiunt me aliqui immundi, lasciviis et flagitiis inquinati, quibus dicitur, Nolite hoc facere, ne pereatis: et respondent, Non possumus tolli a consuetudine nostra. O Domine, istos resuscita. Ego sum, inquit, resurrectio et vita. Ideo resurrectio, quia vita.
14. Jesus says to her: Your brother will rise again. This was ambiguous. For He did not say, Now I raise up your brother; but, Your brother will rise again. Martha says to Him: I know that he will rise again in the resurrection, on the last day. Of that resurrection I am sure, of this one I am unsure. Jesus says to her: I am the resurrection. You say, My brother will rise again on the last day: it is true; but He through Whom he will rise then can do it now as well, because I am, He says, the resurrection and the life. Listen, brothers, listen to what He says. Certainly the whole expectation of those standing round was that Lazarus, one man four days dead, should come back to life: let us listen, and rise again. How many there are in this people whom the weight of habit presses down! Perhaps certain people are listening to me, to whom it is said, Do not be drunk with wine, in which is wantonness (Eph. 5:18): they say, We cannot. Perhaps some unclean people are listening to me, defiled by lusts and shameful deeds, to whom it is said, Do not do this, lest you perish: and they answer, We cannot be taken away from our habit. O Lord, raise these up. I am, He says, the resurrection and the life. The resurrection, for this reason, that He is the life.
15. Qui credit in me, etiamsi mortuus fuerit, vivet: et omnis qui vivit et credit in me, non morietur in aeternum. Quid est hoc? Qui credit in me, etiamsi mortuus fuerit, sicut Lazarus mortuus est, vivet; quia non est Deus mortuorum, sed vivorum. De olim mortuis patribus, hoc est de Abraham, et Isaac, et Jacob, tale responsum Judaeis dedit: Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob, non est Deus mortuorum, sed vivorum: omnes enim illi vivunt (Matth. XXII, 32, et Luc. XX, 37, 38). Crede ergo; et si mortuus fueris, vives: si autem non credis; et cum vivis, mortuus es. Probemus et hoc, quia si non credis, etsi vivis, mortuus es. Cuidam Dominus differenti sequi eum, et dicenti, Eam prius sepelire patrem meum: Sine, inquit, mortuos sepelire mortuos suos; tu veni, sequere me (Matth. VIII, 21, 22). Erat ibi mortuus sepeliendus, erant ibi et mortui mortuum sepulturi: ille mortuus in carne, illi in anima. Unde mors in anima? Quia non est fides. Unde mors in corpore? Quia non est ibi
15. He who believes in Me, even if he has died, will live: and everyone who lives and believes in Me will not die for ever. What is this? He who believes in Me, even if he has died, as Lazarus has died, will live; because He is not the God of the dead, but of the living. Concerning the fathers long dead, that is, concerning Abraham, and Isaac, and Jacob, He gave the Jews this answer: I am the God of Abraham, and the God of Isaac, and the God of Jacob; He is not the God of the dead, but of the living: for all those live (Matt. 22:32, and Luke 20:37–38). Believe, therefore; and if you have died, you will live: but if you do not believe, even while you live, you are dead. Let us prove this too, that if you do not believe, even though you live, you are dead. To a certain man who was putting off following Him, and saying, Let me go first to bury my father, the Lord said: Allow the dead to bury their dead; you come, follow Me (Matt. 8:21–22). There was there a dead man to be buried, and there were there also dead men about to bury the dead man: he was dead in the flesh, they in the soul. Whence comes death in the soul? Because there is no faith. Whence comes death in the body? Because there is not there
Editors' notes and page, col. 1753
Page
- running head: 1753 TRACTATUS XLIX. CAP (cut off at the image edge)
- marginal letters: (none)
- old-edition numerals: (none)
- other: "J⟨e⟩sus" in §13: the e is damaged/faint in the type; "au⟨t⟩em" in §13: printed au'em, t lost to damaged type; UNSURE: first "novissima" in §14 looks like "novissjma" on the page, probably a damaged i, set as novissima; the right-hand column on the images (anima..., me, i...) belongs to col. 1754 and is not set; column ends mid-sentence at "ibi"; no full-width lines; no editors' matter in the text block
anima. Ergo animae tuae anima fides est. Qui credit in me, inquit, etiamsi mortuus fuerit in carne, vivet in anima; donec resurgat et caro nunquam postea moritura. Hoc est, Qui credit in me, licet moriatur, vivet. Et omnis qui vivit in carne et credit in me, etsi moriatur ad tempus propter mortem carnis, non morietur in aeternum propter vitam spiritus, et immortalitatem resurrectionis. Hoc est quod ait, Et omnis qui vivit et credit in me, non morietur in aeternum. Credis hoc? Ait illi: Utique, Domine, ego credidi, quia tu es Christus Filius Dei, qui in mundum venisti. Quando hoc credidi, credidi quia tu es resurrectio, credidi quia tu es vita; credidi quia qui credit in te, etsi moriatur, vivet; et qui vivit et credit in te, non morietur in aeternum.
the soul. Therefore the soul of your soul is faith. He who believes in Me, He says, even if he has died in the flesh, will live in the soul, until the flesh too rises again, never afterwards to die. That is, He who believes in Me, though he die, will live. And everyone who lives in the flesh and believes in Me, though he die for a time on account of the death of the flesh, will not die for eternity, on account of the life of the spirit and the immortality of the resurrection. This is what He says, And everyone who lives and believes in Me will not die for eternity. Do you believe this? She says to Him: Yes, Lord, I have believed that Thou art the Christ, the Son of God, Who hast come into the world. When I believed this, I believed that Thou art the resurrection, I believed that Thou art the life; I believed that he who believes in Thee, though he die, will live; and he who lives and believes in Thee will not die for eternity.
16. Et cum haec dixisset, abiit, et vocavit Mariam sororem suam silentio, dicens: Magister adest, et vocat te. Advertendum est quemadmodum suppressam vocem silentium nuncupavit. Nam quomodo siluit, quae dixit, Magister adest, et vocat te? Advertendum etiam quemadmodum Evangelista non dixerit ubi vel quando vel quomodo Mariam Dominus vocaverit, ut hoc in verbis Marthae potius intelligeretur, narrationis brevitate servata.
16. And when she had said these things, she went away and called Mary her sister in silence, saying: The Master is here, and is calling you. We must notice how he called a lowered voice silence. For how was she silent, she who said, The Master is here, and is calling you? We must notice also how the Evangelist did not say where or when or how the Lord called Mary, so that this might rather be understood in Martha's words, the brevity of the narrative being preserved.
17. Illa ut audivit, surgit cito, et venit ad eum. Nondum enim venerat Jesus in castellum, sed erat adhuc in illo loco ubi occurrerat ei Martha. Judaei igitur qui erant cum illa in domo, et consolabantur eam, cum vidissent Mariam, quia cito surrexit et exiit, secuti sunt eam dicentes: quia vadit ad monumentum, ut ploret ibi. Quare pertinuit hoc ad Evangelistam narrare? Ut videamus quae occasio fecerit ut plures ibi essent quando Lazarus resuscitatus est. Putantes enim Judaei propterea illam festinare, ut doloris sui solatium lacrymis quaereret, secuti sunt eam; ut tam grande miraculum quatriduani mortui resurgentis, testes plurimos inveniret.
17. She, when she heard, rises quickly and comes to Him. For Jesus had not yet come into the village, but was still in that place where Martha had met Him. The Jews, therefore, who were with her in the house and were consoling her, when they saw Mary, that she rose quickly and went out, followed her, saying: She is going to the tomb, to weep there. Why did it concern the Evangelist to narrate this? That we may see what occasion brought it about that there were many there when Lazarus was raised. For the Jews, thinking that she was hurrying for this reason, to seek in tears the solace of her grief, followed her; so that so great a miracle, of a man four days dead rising again, might find very many witnesses.
18. Maria autem cum venisset ubi erat Jesus, videns eum, cecidit ad pedes ejus, et dixit ei: Domine, si fuisses hic, frater meus non esset mortuus. Jesus ergo ut vidit eam plorantem, et Judaeos qui cum illa erant plorantes, fremuit spiritu, et turbavit semetipsum, et dixit: Ubi posuistis eum? Nescio quid nobis insinuavit fremendo spiritu, et turbando seipsum. Quis enim eum posset, nisi se ipse, turbare? Itaque, fratres mei, primo hic attendite potestatem, et sic inquirite significationem. Turbaris tu nolens; turbatus est Christus, quia voluit. Esurivit Jesus, verum est, sed quia voluit; dormivit Jesus, verum est, sed quia voluit; contristatus est Jesus, verum est, sed quia voluit; mortuus est Jesus, verum est, sed quia voluit: in illius potestate erat sic vel sic affici, vel non affici. Verbum enim animam suscepit et carnem, totius hominis sibi coaptans in personae unitate naturam. Nam et anima Apostoli Verbo illustrata est, anima Petri Verbo illustrata est, anima Pauli, aliorum Apostolorum, sanctorum Prophetarum Verbo illustratae sunt animae: sed de nulla dictum est, Verbum caro factum est (Joan. I, 14); de nulla dictum est, Ego et Pater unum sumus (Id. X, 30). Anima et
18. But Mary, when she had come where Jesus was, seeing Him, fell at His feet and said to Him: Lord, if Thou hadst been here, my brother would not have died. Jesus therefore, when He saw her weeping, and the Jews who were with her weeping, groaned in spirit and troubled Himself, and said: Where have you laid him? He has hinted to us something, I know not what, by groaning in spirit and by troubling Himself. For who could trouble Him, except He Himself? And so, my brothers, first attend here to the power, and so inquire into the meaning. You are troubled unwillingly; Christ was troubled because He willed it. Jesus hungered, it is true, but because He willed it; Jesus slept, it is true, but because He willed it; Jesus was saddened, it is true, but because He willed it; Jesus died, it is true, but because He willed it: it was in His power to be affected in this way or that, or not to be affected. For the Word took up a soul and flesh, fitting to Himself the nature of the whole man in the unity of a person. For the soul of an apostle too was enlightened by the Word: the soul of Peter was enlightened by the Word; the souls of Paul, of the other apostles, of the holy prophets were enlightened by the Word: but of none was it said, The Word was made flesh (John 1:14); of none was it said, I and the Father are one (John 10:30). Soul and
Editors' notes and page, col. 1754
Page
- running head: ...TUS XLIX. CAPUT XI. 1754 (cut off at left edge; column number 1754)
- marginal letters: (none)
- old-edition numerals: (none)
- other: column begins with "anima." completing a sentence from col. 1753; ends mid-sentence with "Anima et"; running head cut off at the image's left edge; no marginal letters visible in the images
caro Christi cum Verbo Dei una persona est, unus Christus est. Ac per hoc ubi summa potestas est, secundum voluntatis nutum tractatur infirmitas: hoc est, turbavit semetipsum.
flesh of Christ with the Word of God is one person, there is one Christ. And for this reason, where the highest power is, weakness is handled according to the nod of the will: that is, He troubled Himself.
19. Dixi potestatem, attendite significationem. Magnus reus est, quem mortis quatriduum et illa significat sepultura. Quid est ergo quod turbat semetipsum Christus, nisi ut significet tibi quomodo turbari tu debeas, cum tanta mole peccati gravaris et premeris? Attendisti enim te, vidisti te reum, computasti tibi: Illud feci, et pepercit mihi Deus; illud commisi, et distulit me; Evangelium audivi, et contempsi; baptizatus sum, et iterum ad eadem revolutus sum: quid facio? quo eo? unde evado? Quando ista dicis, jam fremit Christus; quia fides fremit. In voce frementis apparet spes resurgentis. Si ipsa fides intus, ibi est Christus fremens: si fides in nobis, Christus in nobis. Quid enim aliud ait Apostolus: Habitare Christum per fidem in cordibus vestris (Ephes. III, 17)? Ergo fides tua de Christo, Christus est in corde tuo. Hinc est illud quod dormiebat in navi: et cum periclitarentur discipuli, jam imminente naufragio accesserunt ad eum, et excitaverunt eum: surrexit Christus, imperavit ventis et fluctibus, et facta est tranquillitas magna (Matth. VIII, 24-26). Sic et tu: intrant venti cor tuum, utique ubi navigas, ubi hanc vitam tanquam procellosum et periculosum pelagus transis; intrant venti, movent fluctus, turbant navim. Qui sunt venti? Audisti convicium, irasceris; convicium ventus est, iracundia fluctus est: periclitaris, disponis respondere, disponis maledictum maledicto reddere, jam navis propinquat naufragio; excita Christum dormientem. Ideo enim fluctuas, et mala pro malis reddere praeparas, quia Christus dormit in navi. In corde enim tuo somnus Christi, oblivio fidei. Nam si excites Christum, id est recolas fidem, quid tibi dicit tanquam vigilans Christus in corde tuo? Ego audivi, Daemonium habes (Joan. VII, 20), et pro eis oravi: audit Dominus, et patitur; audit servus, et indignatur! Sed vindicari vis. Quid enim? ego jam sum vindicatus? Cum tibi haec loquitur fides tua, quasi imperatur ventis et fluctibus, et fit tranquillitas magna. Quomodo ergo hoc est excitare Christum in navi, excitare fidem; sic in corde hominis quem premit magna moles et consuetudo peccati, in corde hominis transgressoris etiam sancti Evangelii, contemptoris poenarum aeternarum, fremat Christus, increpet se homo. Audi adhuc: flevit Christus, fleat se homo. Quare enim flevit Christus, nisi quia flere hominem docuit? Quare fremuit et turbavit semetipsum, nisi quia fides hominis sibi merito displicentis fremere quodammodo debet in accusatione malorum operum, ut violentiae poenitendi cedat consuetudo peccandi?
19. I have spoken of the power; attend to the signification. A great culprit is he whom that four days of death and that burial signify. What then is it that Christ troubles Himself, unless to signify to you how you ought to be troubled when you are weighed down and pressed by so great a mass of sin? For you have looked at yourself, you have seen yourself guilty, you have reckoned with yourself: I did that, and God spared me; I committed that, and He put me off; I heard the Gospel, and despised it; I was baptized, and I rolled back again into the same things: what am I doing? where am I going? how do I escape? When you say these things, Christ is already groaning; because faith groans. In the voice of one groaning appears the hope of one rising again. If that faith is within, there is Christ groaning: if faith is in us, Christ is in us. For what else does the Apostle say: That Christ dwells through faith in your hearts (Eph. 3:17)? Therefore your faith concerning Christ is Christ in your heart. Hence it is that He was sleeping in the boat: and when the disciples were in danger, with shipwreck now threatening, they came to Him and woke Him: Christ rose, commanded the winds and the waves, and there was a great calm (Matt. 8:24–26). So you too: winds enter your heart, surely where you are sailing, where you are crossing this life as a stormy and dangerous sea; the winds enter, they stir up the waves, they toss the boat. What are the winds? You have heard an insult, you grow angry; the insult is the wind, the anger is the wave: you are in danger, you set about answering, you set about returning curse for curse, now the ship is nearing shipwreck; wake Christ Who is sleeping. For this is why you are tossed by the waves and prepare to return evil for evil, because Christ is sleeping in the boat. For in your heart the sleep of Christ is the forgetting of faith. For if you wake Christ, that is, if you recall faith, what does Christ say to you, as one awake in your heart? I heard, You have a demon (John 7:20), and I prayed for them: the Lord hears and endures; the servant hears and is indignant! But you want to be avenged. What then? Have I already been avenged? When your faith says these things to you, it is as though the winds and the waves are commanded, and a great calm comes. As, therefore, this is to wake Christ in the boat, to wake faith; so in the heart of a man whom a great mass and habit of sin presses down, in the heart of a man who transgresses even the holy Gospel, who despises eternal punishments, let Christ groan, let the man rebuke himself. Hear further: Christ wept, let man weep for himself. For why did Christ weep, unless because He taught man to weep? Why did He groan and trouble Himself, unless because the faith of a man deservedly displeasing to himself ought in a way to groan in accusation of evil works, so that the habit of sinning may yield to the vehemence of repenting?
20. Et dixit: Ubi posuistis eum? Scisti quia mortuus sit, et ubi sit sepultus ignoras? Et ista significatio est, quia sic perditum hominem quasi nescit Deus. Non ausus sum dicere, Nescit: quid enim ille nescit? Sed quasi nescit. Unde hoc probamus? Dominum audi dicturum
20. And He said: Where have you laid him? Thou knewest that he was dead, and dost Thou not know where he is buried? This too is a signification, that God as it were does not know a man so lost. I have not dared to say, He does not know: for what does He not know? But as it were He does not know. Whence do we prove this? Hear the Lord, Who will say
Editors' notes and page, col. 1755
Footnotes
(1) ‹anchor: not visible› · call in col 1755
In uno Ms. et apud Alcuinum, turbatur infirmitas.
In one manuscript and in Alcuin: "weakness is troubled."
(printed under page 226)
(2) ‹anchor: not visible› · call in col 1755
Particula, si, abest a Mss. plerisque.
The particle si ("if") is missing from most manuscripts.
(printed under page 226)
Page
- running head: 1755 IN JOANNIS EVANGELIUM, (cut off at the image edge)
- marginal letters: (none)
- old-edition numerals: (none)
in judicio, Non novi vos; discedite a me (Matth. VII, 23). Quid est, Non novi vos? Non vos video in luce mea, non vos video in illa justitia quam novi. Sic et hic tanquam nesciens talem peccatorem, dixit, Ubi posuistis eum? Talis est vox Dei in paradiso posteaquam homo peccavit, Adam, ubi es (Gen. III, 9)? Dicunt ei: Domine, veni, et vide. Quid est, vide? Miserere. Videt enim Dominus, quando miseretur. Unde illi dicitur, Vide humilitatem meam, et laborem meum, et dimitte omnia peccata mea (Psal. XXIV, 18).
at the judgement, I do not know you; depart from Me (Matt. 7:23). What is, I do not know you? I do not see you in My light, I do not see you in that justice which I know. So here too, as though not knowing such a sinner, He said, Where have you laid him? Such is the voice of God in paradise after man had sinned, Adam, where are you (Gen. 3:9)? They say to Him: Lord, come, and see. What is, see? Have mercy. For the Lord sees when He has mercy. Hence it is said to Him, See my humility and my labour, and forgive all my sins (Ps. 24:18).
21. Lacrymatus est Jesus. Dixerunt ergo Judaei: Ecce quomodo amabat eum. Quid est, amabat eum? Non veni vocare justos, sed peccatores in poenitentiam (Matth. IX, 13). Quidam autem ex ipsis dixerunt: Non poterat hic qui aperuit oculos caeci, facere ut et hic non moreretur? Qui noluit facere ut non moreretur, plus est quod facturus est, ut mortuus suscitetur.
21. Jesus wept. So the Jews said: See how He loved him. What is, He loved him? I came not to call the just, but sinners to repentance (Matt. 9:13). But some of them said: Could not this man, Who opened the eyes of the blind man, have caused that this man also should not die? He Who was unwilling to cause that he should not die, what He is about to do is greater, that the dead man be raised up.
22. Jesus ergo rursus fremens in semetipso, venit ad monumentum. Fremat et in te, si disponis reviviscere. Omni homini dicitur, qui premitur pessima consuetudine: Venit ad monumentum. Erat autem spelunca, et lapis superpositus erat ei. Mortuus sub lapide, reus sub lege. Scitis enim quia Lex quae data est Judaeis, in lapide scripta est (Exod. XXXI, 18). Omnes autem rei sub lege sunt: bene viventes cum lege sunt. Justo lex posita non est (I Tim. I, 9). Quid est ergo, Lapidem removete? Gratiam praedicate. Apostolus enim Paulus ministrum se dicit Novi Testamenti, non litterae, sed spiritus: nam littera, inquit, occidit, spiritus vivificat (II Cor. III, 6). Littera occidens, quasi lapis est premens. Removete, inquit, lapidem. Removete Legis pondus; gratiam praedicate. Si enim data ⟨e⟩sset lex, quae posset vivificare, omnino ex Lege esset justitia. Sea conclusit omnia Scriptura sub peccato, ut promissio ex fide Jesu Christi daretur credentibus (Galat. III, 21 et 22). Ergo removete lapidem.
22. Jesus therefore, again groaning in Himself, came to the tomb. Let Him groan in you too, if you are disposed to live again. To every man who is weighed down by a most evil habit it is said: He came to the tomb. Now it was a cave, and a stone had been laid upon it. The dead man under the stone, the guilty man under the law. For you know that the Law which was given to the Jews was written on stone (Exod. 31:18). Now all the guilty are under the law; those who live well are with the law. The law is not laid down for the just man (1 Tim. 1:9). What then is, Remove the stone? Preach grace. For the apostle Paul calls himself a minister of the New Testament, not of the letter, but of the spirit: for the letter, he says, kills, the spirit gives life (2 Cor. 3:6). The killing letter is like a stone that presses down. Remove, He says, the stone. Remove the weight of the Law; preach grace. For if a law had been given which could give life, justice would be wholly from the Law. But Scripture has shut up all things under sin, that the promise by faith of Jesus Christ might be given to those who believe (Gal. 3:21–22). Therefore remove the stone.
23. Dicit ei Martha, soror ejus qui mortuus fuerat: Domine, jam fetet; quatriduanus enim est. Dicit ei Jesus: Nonne dixi tibi quoniam si credideris, v⟨i⟩debis gloriam Dei? Quid est, videbis gloriam Dei? Quia et putentem et quatriduanum resuscitat. Omnes enim peccaverunt, et egent gloria Dei (Rom. III, 23): et, Ubi abundavit peccatum, superabundavit et gratia (Id. V, 20).
23. Martha, the sister of him who had died, says to Him: Lord, by now he stinks; for he is four days dead. Jesus says to her: Did I not tell you that if you believe, you will see the glory of God? What is, you will see the glory of God? That He raises up even one stinking and four days dead. For all have sinned, and lack the glory of God (Rom. 3:23); and, Where sin abounded, grace also superabounded (Rom. 5:20).
24. Tulerunt ergo lapidem. Jesus autem elevatis sursum oculis, dixit: Pater, gratias ago tibi, quoniam audisti me: ego autem sciebam quia semper me audis; sed propter populum qui circumstat, dixi, ut credant quia tu me misisti. Haec cum dixisset, magna voce clamavit. Fremuit, lacrymavit, voce magna clamavit. Quam difficile surgit, quem moles malae consuetudinis premit! Sed tamen surgit: occulta gratia intus vivificatur; surgit post vocem magnam. Quid est factum? Voce magna clamavit: Lazare, veni foras. Et statim prodiit qui fuerat mortuus, ligatus manus et pedes institis; et facies illius sudario erat ligata. Quomodo processit ligatis
24. So they took away the stone. And Jesus, His eyes lifted up, said: Father, I give Thee thanks, because Thou hast heard Me; and I knew that Thou dost always hear Me; but on account of the people who stand around I said it, that they may believe that Thou hast sent Me. When He had said these things, He cried out with a loud voice. He groaned, He wept, He cried out with a loud voice. How hard does he rise whom the mass of evil habit weighs down! But yet he rises: he is given life within by hidden grace; he rises after the loud voice. What was done? He cried out with a loud voice: Lazarus, come forth. And at once he came forth who had been dead, bound hand and foot with bands; and his face was bound with a napkin. You marvel how he came forth with
Editors' notes and page, col. 1756
Footnotes
(1) ‹anchor: sed spiritus› · call in col 1756
Editi, non littera, sed spiritu. At Mss., non litterae, sed spiritus, genitivo casu, juxta graecum, ou grammatos, allà pneumatos.
The printed editions have "not by the letter but by the spirit." But the manuscripts have "not of the letter but of the spirit," in the genitive case, following the Greek ou grammatos, alla pneumatos.
(printed under page 226)
(2) ‹anchor: pedes institis› · call in col 1756
Abest a Mss., institis.
"With bands" is missing from the manuscripts.
(printed under page 226)
Page
- running head: EVANGELIUM, S. AUGUSTINI 1756
- marginal letters: (none)
- old-edition numerals: (none)
- misprints kept as printed: "Sea" for "Sed" (§ 22, Sea conclusit omnia Scriptura); English reads "But"
- other: the column opens with the tail "cturum" of dicturum, split at the break and set whole at the end of col 1755; the English of col 1755 ends with a garbled "sayto" (to read "about to say"); fix in col 1755, not here
pedibus miraris, et non miraris qu⟨i⟩a surrexit quatriduanus? In utroque potentia Domini erat, non vires mortui. Processit, et adhuc ligatus est: adhuc involutus, tamen jam foras processit. Quid significat? Quando contemnis, mortuus jaces; et si tanta quanta dixi contemnis, sepultus jaces: quando confiteris, procedis. Quid est enim procedere, nisi ab occultis velut exeundo manifestari? Sed ut confitearis, Deus facit magna voce clamando, id est, magna gratia vocando. Ideo cum processisset mortuus adhuc ligatus, confitens et adhuc reus; ut solverentur peccata ejus, ministris hoc dixit Dominus: Solvite illum, et sinite abire. Quid est, Solvite, et sinite abire? Quae solveritis in terra, soluta erunt et in coelo (Matth. XVI, 19).
feet bound, and do you not marvel that he rose after four days dead? In both it was the power of the Lord, not the strength of the dead man. He came forth, and he is still bound: still wrapped up, yet he has already come forth outside. What does it signify? When you hold in contempt, you lie dead; and if you hold in contempt things as great as I have said, you lie buried: when you confess, you come forth. For what is coming forth, except being made manifest, as it were by going out from hidden places? But that you may confess, God brings about by crying with a loud voice, that is, by calling with great grace. Therefore when the dead man had come forth still bound, confessing and still guilty, so that his sins might be loosed, the Lord said this to the ministers: Loose him, and let him go. What is, Loose him, and let him go? Whatever you loose on earth shall be loosed also in heaven (Matt. 16:19).
25. Multi ergo ex Judaeis qui venerant ad Mariam et viderant quae fecit Jesus, crediderunt in eum: quidam autem ex ipsis abierunt ad Pharisaeos, et dixerunt eis quae fecit Jesus. Non omnes ex Judaeis qui convenerant ad Mariam, crediderunt, sed tamen multi. Quidam vero ex eis, sive ex Judaeis qui convenerant, sive ex eis qui crediderant, abierunt ad Pharisaeos, et dixerunt eis quae fecit Jesus: sive annuntiando, ut et ipsi crederent; sive potius prodendo, ut saevirent. Sed quomodolibet et a quibuslibet, ad Pharisaeos ista perlata sunt.
25. Many therefore of the Jews who had come to Mary and had seen the things which Jesus did, believed in Him: but some of them went away to the Pharisees, and told them the things which Jesus did. Not all of the Jews who had come together to Mary believed, but yet many did. But some of them, whether of the Jews who had come together, or of those who had believed, went away to the Pharisees, and told them the things which Jesus did: whether by announcing them, so that they too might believe; or rather by betraying, so that they might rage. But in whatever way and by whomever, these things were carried to the Pharisees.
26. Coll⟨e⟩gerunt pontifices et Pharisaei concilium, et dicebant: Quid facimus? Nec tamen dicebant, Credamus. Plus enim perditi homines cogitabant quomodo nocerent ut perderent, quam quomodo sibi consulerent ne perirent: et tamen timebant, et quasi consulebant. Dicebant enim: Quid facimus? Quia hic homo multa signa facit: si dimittimus eum sic, omnes credent in eum; et venient Romani, et tollent nostrum locum et gentem. Temporalia perdere timuerunt, et vitam aeternam non cogitaverunt; ac sic utrumque amiserunt. Nam et Romani post Domini passionem et glorificationem, tulerunt eis et locum et gentem, expugnando et transferendo: et illud eos sequitur quod alibi dictum est, Filii autem regni hujus ibunt in tenebras exteriores (Id. VIII, 12). Hoc autem timuerunt, ne si omnes in Christum crederent, nemo remaneret qui adversus Romanos civitatem Dei templumque defenderet; quoniam contra ipsum templum, et contra suas paternas leges doctrinam Christi esse sentiebant.
26. The chief priests and the Pharisees gathered a council, and said: What are we doing? Yet they did not say, Let us believe. For the lost men were thinking more about how they might do harm so as to destroy, than about how they might take counsel for themselves so as not to perish: and yet they were afraid, and in a manner took counsel. For they said: What are we doing? For this man does many signs: if we let Him go thus, all will believe in Him; and the Romans will come, and take away our place and nation. They feared to lose temporal things, and gave no thought to eternal life; and so they lost both. For the Romans too, after the Lord's passion and glorification, took from them both place and nation, by storming and by removing them: and there follows upon them also that which is said elsewhere, But the sons of this kingdom shall go into the outer darkness (Matt. 8:12). Now this is what they feared, that if all believed in Christ, no one would remain who would defend the city of God and the temple against the Romans; since they perceived that the teaching of Christ was against the temple itself, and against their ancestral laws.
27. Unus autem ex ipsis Caiphas, cum esset pontifex anni illius, dixit eis: Vos nescitis quidquam, nec cogitatis quia expedit nobis ut unus moriatur homo pro populo, et non tota gens pereat. Hoc autem a semetipso non dixit, sed cum esset pontifex anni illius, prophetavit. Hic docemur etiam per homines malos prophetiae Spiritum futura praedicere: quod tamen Evangelista divino tribuit sacramento, quia pontifex fuit, id est, summus sacerdos. Potest autem movere quomodo dicatur pontifex anni illius, cum Deus unum constituerit summum sacerdotem, cui mortuo unus succederet. Sed intelligendum est, per ambitiones et contentiones inter Judaeos postea constitutum ut plures essent, et per annos singulos vicibus ministrarent.
27. But one of them, Caiaphas, since he was high priest of that year, said to them: You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and that the whole nation should not perish. But this he did not say of himself, but since he was high priest of that year, he prophesied. Here we are taught that the Spirit of prophecy foretells things to come even through evil men: which the Evangelist nevertheless attributes to a divine sacrament, because he was pontiff, that is, high priest. But it may raise a question how he is called high priest of that year, since God established one high priest, to whom at his death one should succeed. But it is to be understood that, through ambitions and contentions among the Jews, it was afterwards established that there should be several, and that they should minister by turns, year by year.
Editors' notes and page, col. 1757
Footnotes
(1) ‹anchor: expedit nobis› · call in col 1757
Editi, vobis. Mss. vero, nobis ; favente graeco, êmin.
The printed editions have "for you"; the manuscripts, however, "for us," which the Greek hēmin supports.
(printed under page 227)
Page
- running head: 1757 TRACTATUS L. CAPP. X (cut off at the image edge)
- marginal letters: (none)
- old-edition numerals: (none)