Migne Reading Room
PL 38 · cols. 445–466
Augustine, Sermones 71-75 (Classis I, de Scripturis)
Sermon LXXI
Sermo LXXI. De verbis Evangelii Matthaei, cap. XII, 32, Qui dixerit verbum contra Spiritum sanctum, non remittetur ei, neque in hoc saeculo, neque in futuro. Sive de blasphemia in Spiritum sanctum.
Sermon 71. On the words of the Gospel of Matthew, chapter 12:32, Whoever speaks a word against the Holy Spirit, it shall not be forgiven him, neither in this age nor in the one to come. Or, on blasphemy against the Holy Spirit.
CAPUT PRIMUM. — 1. Praevia observatio ad quaestionem tractandam. Pharisaei de regno diaboli recedere ex suis ipsorum verbis admonentur. Magna quaestio est de recenti evangelica lectione proposita, cui solvendae, quantum ad nos attinet, impares sumus: sed sufficientia nostra ex Deo est, quantum ejus adjutorium vel accipere vel capere possumus. Prius ergo magnitudinem advertite quaestionis; ut cum ejus molem humeris nostris impositam videritis, oretis pro laboribus nostris, atque in auxilio quod nobis praebetur, inveniatis aedificationem mentibus vestris. Cum Domino fuisset oblatus daemonium habens, caecus et mutus, et curasset eum ita ut loqueretur et videret, et stuperent omnes turbae, dicentes, Numquid hic est filius David? Pharisaei audientes dixerunt: Hic non ejicit daemones, nisi in Beelzebub, principe daemoniorum. Jesus autem sciens cogitationes eorum, dixit eis: Omne regnum divisum contra se, desolabitur; et omnis civitas vel domus divisa contra se, non stabit. Et si satanas satanam ejicit, adversum se divisus est: quomodo ergo stabit regnum ejus? Hoc dicens, ex ipsorum confessione volebat intelligi quod in eum non credendo, in regno diaboli esse delegissent, quod utique adversum se divisum stare non posset. Eligant ergo Pharisaei quod voluerint. Si satanas satanam non potest ejicere, nihil contra Dominum quod dicerent, invenire potuerunt: si autem potest, multo magis sibi prospiciant, et recedant de regno ejus, quod adversum se divisum stare non potest.
Chapter I. — 1. A preliminary observation on the question to be treated. The Pharisees are admonished by their own words to withdraw from the kingdom of the devil. A great question arises from the Gospel reading just set before us, for whose solution, as far as it depends on us, we are unequal: but our sufficiency is from God, in so far as we are able either to receive or to grasp His help. First, then, take note of the magnitude of the question, so that when you have seen its weight laid upon our shoulders, you may pray for our labours, and in the help which is granted to us you may find edification for your minds. When there had been brought to the Lord one having a demon, blind and dumb, and He had cured him so that he spoke and saw, and all the crowds were amazed, saying, Can this be the son of David? the Pharisees, hearing it, said: This man does not cast out demons except by Beelzebub, the prince of the demons. But Jesus, knowing their thoughts, said to them: Every kingdom divided against itself shall be laid waste; and every city or house divided against itself shall not stand. And if Satan casts out Satan, he is divided against himself: how then shall his kingdom stand? In saying this, He wished it to be understood from their own admission that, by not believing in Him, they had chosen to be in the kingdom of the devil, which, being divided against itself, certainly could not stand. Let the Pharisees, then, choose what they will. If Satan cannot cast out Satan, they could find nothing to say against the Lord: but if he can, all the more let them look to themselves, and withdraw from his kingdom, which, divided against itself, cannot stand.
2. Diaboli ejectio per virtutem Christi. In quo autem Dominus Christus ejiciat daemones, ne daemoniorum principem existiment, attendant quod sequitur. Et si ego, inquit, in Beelzebub ejicio daemones, filii vestri in quo ejiciunt? Ideo ipsi judices vestri erunt. Dixit hoc utique de discipulis suis, illius populi filiis: qui certe discipuli Domini nostri Jesu Christi bene sibi conscii fuerant, nihil se malarum artium a bono magistro didicisse, ut in principe daemoniorum ejicerent daemones Ideo, inquit, ipsi judices vestri erunt. Ipsi, inquit, ipsi ignobilia et contemptibilia hujus mundi, in quibus non artificiosa malignitas, sed sancta simplicitas meae virtutis apparet, ipsi testes mei, judices erunt vestri. Deinde subjungit: Si autem ego
2. The casting out of the devil by the power of Christ. But by what the Lord Christ casts out demons, lest they should think it is the prince of the demons, let them attend to what follows. And if I, He says, cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they shall be your judges. He said this, of course, of His disciples, the sons of that people: for the disciples of our Lord Jesus Christ were surely well aware that they had learned no evil arts from the good Master, so as to cast out demons by the prince of the demons. Therefore, He says, they shall be your judges. They, He says, they, the ignoble and contemptible things of this world, in whom there appears not a cunning malice but the holy simplicity of My power, they, My witnesses, shall be your judges. Then He adds: But if I
Editors' notes and page, col. 445
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Unus e Colbertinis Mss., quod nobis praebetis.
One of the Colbertine manuscripts: quod nobis praebetis ("which you offer us").
(*) ‹anchor: call not visible in the foot image› · call in col 445 Recensuimus ad codices Mss. et Edd. supra in sermone 66 designatos.
We have revised [this sermon] against the manuscript codices and editions indicated above at sermon 66.
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Alias, de Verbis Domini 11.
Formerly, On the Words of the Lord, 11.
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Sic appellatur in Possidii Indiculo, cap. 10, et in Eugypii, Bedae ac Flori collectione, variis locis. Ejusdem tractatus ipse meminit Augustinus in Enchiridii cap. 83, his verbis : « De qua quaestione difficili, » irremissibili videlicet peccato in Spiritum sanctum, « in quodam propter hoc solum conscripto libello, enucleatissime quantum potui disputavi.»
So it is called in the Indiculus of Possidius, ch. 10, and in the collection of Eugippius, Bede and Florus, in various places. Augustine himself mentions this same treatise in ch. 83 of the Enchiridion, in these words: "On which difficult question," namely the unforgivable sin against the Holy Spirit, "I have argued as clearly as I could in a little book written for this purpose alone."
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- other: the column opens with the title Sermo LXXI. directly under the running head; no lines of a previous work stand above it in the column image, and nothing was cut (corrected by Q1a: the earlier note said the column opened with the end of the previous work). The full stop is wanting after "daemones" before "Ideo, inquit" (para 2) and is set as printed; it could be a stop that failed to print, UNSURE.
in Spiritu Dei ejicio daemones, igitur pervenit in vos regnum Dei. Quid est hoc? Si ego, inquit, in Spiritu Dei daemones ejicio, nec aliter possunt et filii vestri ejicere, quibus non malignam doctrinam, sed fidem simplicem dedi; procul dubio pervenit in vos regnum Dei, quo subvertitur regnum diaboli, cum quo et vos subvertimini.
by the Spirit of God cast out demons, then the kingdom of God has come upon you. What is this? If I, He says, cast out demons by the Spirit of God, and in no other way can your sons too cast them out, to whom I have given not a malignant doctrine but simple faith, then without doubt the kingdom of God has come upon you, by which the kingdom of the devil is overthrown, and you along with it.
3. Liberatio a diabolo per gratiam. Discretio ex massa perditionis. Et quoniam dixerat, Filii vestri in quo ejiciunt? ut ostenderet gratiam in eis suam, non meritum illorum: Aut quomodo potest quisquam, inquit, intrare in domum fortis, et vasa ejus diripere, nisi prius alligaverit fortem, et sic domum ejus diripiet? Filii, inquit, vestri, qui vel crediderunt in me, vel adhuc cred⟨i⟩turi sunt, et ejecturi daemones, non in daemonum principe, sed in simplici sanctitate; qui certe vel fuerunt, vel hoc sunt quod etiam vos estis, id est, peccatores atque impii; et ideo in domo diaboli, et vasa diaboli: quomodo ab illo possent erui, quos praevalente iniquitate fortiter obtinebat, nisi alligaretur justitiae meae vinculis, et vasa ejus eriperem, quae fuerant vasa irae, et ea facerem vasa misericordiae? Hoc est quod etiam beatus Apostolus superbis, et quasi de suis meritis gloriantibus increpans dicit: Quis enim te discernit? Hoc est, A massa perditionis ex Adam et a vasis irae quis te discernit? Et ne quisquam diceret, Justitia mea: Quid enim habes, inquit, quod non accepisti (I Cor. IV, 7)? Unde et de se ipso dicit, Fuimus enim et nos aliquando naturaliter filii irae, sicut et caeteri (Ephes. II, 3). Ergo et ipse vas erat in domo illius male fortis, cum esset Ecclesiae persecutor, blasphemus, injuriosus, in malitia et invidia, sicut fatetur, agens (I Tim. I, 13). Sed ille qui alligavit fortem, ab eo vas perditionis eripuit, et vas electionis effecit.
3. Deliverance from the devil through grace. Separation out of the mass of perdition. And since He had said, Your sons, by whom do they cast them out?, in order to show His grace in them and not their merit, He says: Or how can anyone enter into the house of the strong man and plunder his vessels, unless he first binds the strong man, and then he will plunder his house? Your sons, He says, who either have believed in Me or are yet to believe, and are to cast out demons, not by the prince of demons but in simple holiness; who certainly either were, or are, what you also are, that is, sinners and ungodly, and therefore in the house of the devil and vessels of the devil: how could they be rescued from him, whom he held fast through prevailing iniquity, unless he were bound with the chains of My justice, and I snatched away his vessels, which had been vessels of wrath, and made them vessels of mercy? This is what the blessed Apostle also says, rebuking the proud and those who glory as it were in their own merits: For who distinguishes you? That is, who separates you from the mass of perdition from Adam and from the vessels of wrath? And lest anyone should say, My justice, he says: For what do you have that you have not received? (1 Cor. 4:7). Hence he also says of himself, For we too were once by nature children of wrath, even as the rest (Eph. 2:3). Therefore he himself too was a vessel in the house of that evilly strong one, when he was a persecutor of the Church, a blasphemer, insolent, acting in malice and envy, as he confesses (1 Tim. 1:13). But He Who bound the strong man rescued a vessel of perdition from him and made it a vessel of election.
CAPUT II. — 4. Regnum Christi haeresibus et schismatibus etiam excitatis indivisum. Deinde ne putarent increduli et impii adversantes nomini christiano, propter diversas haereses et schismata eorum qui sub nomine christiano greges colligunt perditorum, etiam Christi regnum adversum se esse divisum, consequenter adjungit: Qui non est mecum, contra me est; et qui non congregat mecum, spargit. Non ait, Qui non est sub voce nominis mei, aut sub specie sacramenti mei: sed, Qui non est mecum, contra me est. Nec ait, Qui non congregat sub voce nominis mei: sed, Qui non congregat mecum, spargit. Non ergo est adversum se divisum regnum Christi: sed homines conantur dividere, quod emptum est pretio sanguinis Christi. Novit enim Dominus qui sunt ejus: Et recedat, inquit, ab iniquitate omnis qui nominat nomen Domini (II Tim. II, 19). Nam si ab iniquitate non recedit, non pertinet ad regnum Christi, etiam nominans nomen Christi. Ut ergo aliqua, exempli gratia, commemorem: spiritus avaritiae et spiritus luxuriae, quia ille contrahit, ille profundit, divisi sunt adversum se; et ambo
Chapter II. — 4. The kingdom of Christ is undivided, even though heresies and schisms have been stirred up. Next, lest the unbelieving and ungodly who oppose the Christian name should think that the kingdom of Christ too is divided against itself, on account of the various heresies and schisms of those who gather flocks of the lost under the Christian name, He accordingly adds: He who is not with Me is against Me; and he who does not gather with Me scatters. He does not say, He who is not under the word of My name, or under the outward form of My sacrament; but, He who is not with Me is against Me. Nor does He say, He who does not gather under the word of My name; but, He who does not gather with Me scatters. Therefore the kingdom of Christ is not divided against itself; rather, men try to divide what was bought at the price of the blood of Christ. For the Lord knows those who are His: And, he says, let everyone who names the name of the Lord depart from iniquity (2 Tim. 2:19). For if he does not depart from iniquity, he does not belong to the kingdom of Christ, even though he names the name of Christ. So, to mention some things by way of example: the spirit of avarice and the spirit of extravagance, since the one hoards and the other squanders, are divided against each other; and both
Editors' notes and page, col. 446
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Fossatensis Ms. addit, si non mutemini.
The manuscript of Saint-Maur-des-Fossés adds: si non mutemini ("if you are not changed"). [The last word is faint on the scan; reading not certain.]
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Lov., sub invocatione. Unus e veteribus libris, sub professione. Alii cum editis Am. et Er., sub voce.
The Louvain edition: sub invocatione ("under the invocation"). One of the old books: sub professione ("under the profession"). The others, with the editions of Amerbach and Erasmus: sub voce ("under the word").
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pertinent ad regnum diaboli. Apud idolorum cultores, spiritus Junonis et spiritus Herculis divisi sunt adversum se; et ambo pertinent ad regnum diaboli. Paganus hostis Christi et Judaeus hostis Christi, divisi sunt adversum se; et ambo pertinent ad regnum diaboli. Arianus et Photinianus, ambo haeretici, et adversum se ambo divisi. Donatista et Maximianista ambo haeretici, et adversum se ambo divisi. Omnia vitia erroresque mortalium inter se contrarii, divisi sunt adversum se, et omnes pertinent ad regnum diaboli: ideo non stabit regnum ejus. Justus autem et impius, fidelis et incredulus, catholicus et haereticus, divisi quidem sunt adversum se, sed non ambo pertinent ad regnum Christi. Novit Dominus qui sunt ejus. Nemo sibi de vocabulo blandiatur. Si vult sibi prodesse nomen Domini, recedat ab iniquitate, qui invocat nomen Domini.
belong to the kingdom of the devil. Among the worshippers of idols, the spirit of Juno and the spirit of Hercules are divided against each other; and both belong to the kingdom of the devil. The pagan, an enemy of Christ, and the Jew, an enemy of Christ, are divided against each other; and both belong to the kingdom of the devil. The Arian and the Photinian, both heretics, are also both divided against each other. The Donatist and the Maximianist, both heretics, are also both divided against each other. All the vices and errors of mortals, contrary among themselves, are divided against each other, and all belong to the kingdom of the devil: therefore his kingdom will not stand. But the just and the ungodly, the faithful and the unbelieving, the catholic and the heretic, are indeed divided against each other, but they do not both belong to the kingdom of Christ. The Lord knows who are His. Let no one flatter himself on account of a name. If he wishes the name of the Lord to profit him, let him who calls upon the name of the Lord depart from iniquity.
CAPUT III. — 5. Difficultas quaestionis tractandae. Sed ista verba evangelica etsi habebant aliquid obscuritatis, quod, adjuvante Domino, arbitror explanatum; non erant tamen tantae difficultatis, quantae apparet esse quod sequitur. Ideo dico vobis: omne peccatum et blasphemia remittetur hominibus: Spiritus autem blasphemia non remittetur. Et quicumque dixerit verbum contra Filium hominis, remittetur ei: qui autem dixerit contra Spiritum sanctum, non remittetur ei, neque in hoc saeculo, neque in futuro (Matth. XII, 22-32). Quid ergo fiet de his quos lucrari cupit Ecclesia? Numquidnam correctis et ad eam ex quocumque errore venientibus spes falsa promittitur in remissione omnium peccatorum? Quis enim non convincitur dixisse verbum contra Spiritum sanctum, antequam Christianus vel Catholicus fieret? Primo ipsi qui Pagani appellantur, multorum deorum falsorumque cultores et idolorum adoratores, cum dicunt Dominum Christum magicis artibus fecisse miracula; nonne istis sunt similes, qui eum dixerunt in principe daemoniorum ejecisse daemonia? Deinde cum quotidie nostram sanctificationem blasphemant, quid aliud blasphemant quam Spiritum sanctum? Quid Judaei, qui dixerunt de Domino unde iste exortus est sermo? nonne usque adhuc verbum contra Spiritum sanctum loquuntur, sic eum negantes esse in Christianis, sicut illi in Christo esse negaverunt? Neque enim et illi Spiritui sancto maledixerunt, aut non eum esse dicentes, aut esse quidem, sed Deum non esse, sed esse creaturam; aut ad daemones ejiciendos nihil valere: non ista indigna, non aliquid simile de Spiritu sancto locuti sunt. Sadducaei enim Spiritum sanctum negabant: Pharisaei vero eum esse, contra Sadducaeorum haeresim defendebant (Act. XXIII, 8); sed esse in Domino Jesu Christo negabant, quem daemones ejicere in principe daemoniorum putabant, cum ejiceret ille in Spiritu sancto. Ac per hoc et Judaei et quicumque haeretici Spiritum sanctum confitentur, sed eum negant esse in Christi corpore, quod est unica ejus Ecclesia, non utique nisi una catholica; procul dubio similes sunt
Chapter III. — 5. The difficulty of the question to be treated. But these words of the Gospel, although they had some obscurity, which, with the Lord's help, I think has been explained, were nevertheless not of such difficulty as what follows appears to be. Therefore I say to you: every sin and blasphemy will be forgiven to men; but the blasphemy of the Spirit will not be forgiven. And whoever speaks a word against the Son of man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this age nor in the one to come (Matt. 12:22–32). What then will become of those whom the Church desires to gain? Is a false hope of the remission of all sins held out to those who have been corrected and come to her from whatever error? For who is not convicted of having spoken a word against the Holy Spirit before he became a Christian or a Catholic? First, those very people who are called pagans, worshippers of many false gods and adorers of idols, when they say that the Lord Christ performed miracles by magic arts, are they not like those who said that He cast out demons by the prince of demons? Then, when they daily blaspheme our sanctification, what else do they blaspheme but the Holy Spirit? What of the Jews, who said of the Lord the words from which this discourse arose? Do they not to this day speak a word against the Holy Spirit, denying that He is in Christians just as those men denied that He was in Christ? For neither did those men curse the Holy Spirit by saying either that He does not exist, or that He exists indeed but is not God but a creature, or that He has no power for casting out demons: they did not say these unworthy things, nor anything similar, concerning the Holy Spirit. For the Sadducees denied the Holy Spirit, whereas the Pharisees defended His existence against the heresy of the Sadducees (Acts 23:8); but they denied that He was in the Lord Jesus Christ, Who they thought cast out demons by the prince of demons, when He cast them out by the Holy Spirit. And therefore both the Jews and any heretics whatever who confess the Holy Spirit, but deny that He is in the body of Christ, which is His one and only Church, certainly none other than the one catholic [Church], are without doubt like
Editors' notes and page, col. 447
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Editi, non maledixerunt. Abest, non, a Mss. et abesse debet ut concordent sequentia.
The printed editions: non maledixerunt ("did not curse"). The non is absent from the manuscripts, and ought to be absent so that what follows may agree.
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Pharisaeis, qui tunc etiamsi esse Spiritum sanctum fatebantur, negabant tamen eum esse in Christo, cujus opera in daemonibus ejiciendis daemoniorum principi tribuebant. Omitto quod quidam haeretici ipsum omnino Spiritum sanctum vel non creatorem, sed creaturam esse contendunt; sicut Ariani et Eunomiani et Macedoniani: vel eum prorsus ita negant, ut ipsum Deum negent esse Trinitatem, sed tantummodo esse Deum Patrem asseverant, et ipsum aliquando vocari Filium, aliquando vocari Spiritum sanctum; sicut Sabelliani, quos quidam Patripassianos vocant, ideo quia Patrem perhibent passum: cujus cum negant esse aliquem Filium, sine dubio negant esse Spiritum sanctum. Photiniani quoque Patrem solum esse dicentes Deum, Filium vero nonnisi hominem, negant omnino esse tertiam personam Spiritum sanctum.
the Pharisees, who at that time, even if they acknowledged that the Holy Spirit exists, nevertheless denied that He was in Christ, Whose works in casting out demons they attributed to the prince of demons. I pass over the fact that certain heretics contend that the Holy Spirit Himself is altogether not the Creator but a creature, as the Arians and Eunomians and Macedonians do; or else they deny Him so completely that they deny that God Himself is a Trinity, but assert that God is the Father only, and that He Himself is sometimes called the Son, sometimes called the Holy Spirit, as the Sabellians do, whom some call Patripassians, because they maintain that the Father suffered: and since they deny that He has any Son, without doubt they deny that the Holy Spirit exists. The Photinians too, saying that the Father alone is God, and the Son nothing but a man, deny altogether that there is a third Person, the Holy Spirit.
6. Peccatum in Spiritum sanctum, quale in Paganis, Judaeis et haereticis, non irremissibile. Manifestum est igitur, et a Paganis, et a Judaeis, et ab haereticis blasphemari Spiritum sanctum. Numquidnam ergo deserendi sunt, et sine ulla spe deputandi, quoniam fixa sententia est, Qui verbum dixerit contra Spiritum sanctum, non ei dimitti, neque in hoc saeculo, neque in futuro; et illi soli existimandi sunt ab hujus gravissimi peccati reatu liberi, qui ex infantia sunt Catholici? Nam quicumque verbo Dei crediderunt, ut Catholici fierent, utique aut ex Paganis, aut ex Judaeis, aut ex haereticis in gratiam Christi pacemque venerunt: quibus si non est dimissum quod dixerunt verbum contra Spiritum sanctum, inaniter promittitur et praedicatur hominibus, ut convertantur ad Deum, et sive in Baptismo sive in Ecclesia pacem remissionemque accipiant peccatorum. Neque enim dictum est, Non remittetur ei, nisi in Baptismo; sed, Non remittetur, inquit, neque in hoc saeculo, neque in futuro.
6. Sin against the Holy Spirit, such as it is in pagans, Jews and heretics, not unforgivable. It is clear, then, that the Holy Spirit is blasphemed both by pagans, and by Jews, and by heretics. Are they therefore to be abandoned, and reckoned as without any hope, since the sentence stands fixed, Whoever speaks a word against the Holy Spirit, it is not forgiven him, neither in this age, nor in the one to come; and are only those to be considered free of the guilt of this most grievous sin who have been Catholics from infancy? For whoever have believed the word of God so as to become Catholics have certainly come into the grace and peace of Christ either from the pagans, or from the Jews, or from the heretics: and if the word which they spoke against the Holy Spirit has not been forgiven them, it is in vain promised and preached to men that they should be converted to God and receive peace and the remission of sins, whether in Baptism or in the Church. For it was not said, It shall not be forgiven him except in Baptism; but, It shall not be forgiven, He says, neither in this age, nor in the one to come.
CAPUT IV.—7. De peccato in Spiritum sanctum quod in baptizatis, opinio quorumdam improbatur. Nonnullis videtur eos tantummodo peccare in Spiritum sanctum, qui lavacro regenerationis abluti in Ecclesia, et accepto Spiritu sancto, velut tanto postea dono Salvatoris ingrati, mortifero aliquo peccato se immerserint: qualia sunt vel adulteria, vel homicidia, vel ipsa discessio, sive omni modo a nomine christiano, sive a catholica Ecclesia. Sed iste sensus unde probari possit, ignoro: cum et poenitentiae quorumque criminum locus in Ecclesia non negetur; et ipsos haereticos ad hoc utique corripiendos dicat Apostolus, Ne forte det illis Deus poenitentiam ad cognoscendam veritatem, et resipiscant a diaboli laqueis, a quo captiri tenentur secundum ipsius voluntatem (II Tim. II, 25, 26). Quis enim est fructus correctionis sine ulla spe remissionis? Postremo non ait Dominus, Qui fidelis catholicus dixerit verbum contra Spiritum sanctum; sed, Qui dixerit, hoc est, quilibet dixerit, quicumque dixerit, non remittetur ei, neque in hoc saeculo, neque in futuro. Sive ergo sit ille Paganus, sive Judaeus, sive Christianus, sive ex Judaeis vel Christianis haereticus, sive quodlibet
Chapter IV.—7. On sin against the Holy Spirit as being in the baptized: the opinion of certain people rejected. It seems to some that only those sin against the Holy Spirit who, having been washed in the laver of regeneration in the Church and having received the Holy Spirit, as if ungrateful afterwards for so great a gift of the Saviour, have plunged themselves into some deadly sin: such as adulteries, or murders, or that very departure, whether from the Christian name altogether or from the Catholic Church. But from what source this interpretation could be proved, I do not know: since a place for repentance for any crimes whatever is not denied in the Church; and the Apostle says that heretics themselves are certainly to be corrected for this purpose, In case God should perhaps grant them repentance unto knowledge of the truth, and they should recover their senses out of the snares of the devil, by whom they are held captive according to his will (2 Tim. 2:25–26). For what is the fruit of correction without any hope of remission? Finally, the Lord did not say, Whatever faithful Catholic speaks a word against the Holy Spirit; but, Whoever speaks, that is, anyone at all who speaks, whoever speaks, it shall not be forgiven him, neither in this age, nor in the one to come. Whether therefore he be a pagan, or a Jew, or a Christian, or a heretic from among the Jews or the Christians, or whatever
Editors' notes and page, col. 448
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aliud habeat nomen erroris, non dictum est, Ille aut ille; sed, Qui dixerit verbum contra Spiritum sanctum, id est, blasphemaverit Spiritum sanctum, non remittetur ei, neque in hoc saeculo, neque in futuro. Porro autem si omnis error contrarius veritati et inimicus catholicae paci, sicut supra ostendimus, dicit verbum contra Spiritum sanctum, nec tamen cessat Ecclesia ex omni errore corrigere atque colligere, qui remissionem peccatorum et ipsum quem blasphemaverant accipiant Spiritum sanctum; puto quod grande secretum tam magnae hujus quaestionis ostendimus. Lumen ergo expositionis a Domino requiramus.
other name of error he may bear, it was not said, This one or that one; but, Whoever speaks a word against the Holy Spirit, that is, blasphemes the Holy Spirit, it will not be forgiven him, neither in this age nor in the one to come. Moreover, if every error that is opposed to the truth and hostile to the catholic peace speaks a word against the Holy Spirit, as we showed above, and yet the Church does not cease to correct and gather out of every error those who are to receive the remission of sins and the very Holy Spirit whom they had blasphemed, I think that we have pointed out the great secret of this so great question. Let us therefore seek the light of its exposition from the Lord.
CAPUT V. — 8. Quaestio omnium difficillima. E⟨r⟩igite itaque, fratres, erigite ad me aures, ad Dominum mentes. Dico Charitati vestrae: forte in omnibus sanctis Scripturis nulla major quaestio, nulla difficilior invenitur. Unde ut vobis aliquid de me ipso fatear, semper in sermonibus quos ad populum habui, hujus quaestionis difficultatem molestiamque vitavi: non quia nihil haberem quod inde utcumque cogitarem; neque enim in re tanta petere, quaerere, pulsare negligerem: sed quia ipsi intelligentiae, quae mihi aliquantum aperiebatur, verbis ad horam occurrentibus me posse sufficere non putarem. Hodie autem lectiones audiens, de quibus vobis esset sermo reddendus, cum Evangelium legeretur, ita pulsatum est cor meum, ut Deum crederem velle aliquid hinc per meum ministerium vos audire.
Chapter V. — 8. The most difficult question of all. Lift up then, brothers, lift up your ears to me, your minds to the Lord. I say to your Charity: perhaps in all the holy Scriptures no greater question, no more difficult one, is found. Hence, to confess something to you about myself, in the sermons that I have delivered to the people I have always avoided the difficulty and trouble of this question: not because I had nothing that I might in some way think concerning it, for in so great a matter I would not neglect to ask, to seek, to knock; but because I did not think that, with words occurring to me on the spot, I could do justice to the very understanding that was opened to me to some degree. But today, hearing the readings on which a sermon was to be delivered to you, when the Gospel was being read, my heart was so knocked upon that I believed God wished you to hear something on this through my ministry.
9. Non omnem Spiritus blasphemiam irremissibilem esse. Prius ergo ut advertatis et intelligatis, admoneo non dixisse Dominum, Omnis blasphemia Spiritus non remittetur; neque dixisse, Qui dixerit quodcumque verbum contra Spiritum sanctum, non remittetur ei: sed, Qui dixerit verbum. Illud enim si dixisset, nihil nobis omnino remaneret unde disputare possemus. Quoniam si omnis blasphemia et omne verbum quod dicitur contra Spiritum sanctum, non remitteretur hominibus; ex nullo genere impietatis eorum qui dono Christi et sanctificationi Ecclesiae contradicunt, vel Paganorum, vel Judaeorum, vel quorumlibet haereticorum, nonnullorum etiam in ipsa Catholica imperitorum, quemquam Ecclesia lucraretur. Sed absit ut hoc Dominus diceret: absit, inquam, ut Veritas diceret, omnem blasphemiam vel omne verbum quod contra Spiritum sanctum diceretur, non habere remissionem, neque in hoc saeculo, neque in futuro.
9. That not every blasphemy of the Spirit is unforgivable. First, then, so that you may attend and understand, I remind you that the Lord did not say, Every blasphemy of the Spirit will not be forgiven; nor did He say, Whoever speaks any word whatever against the Holy Spirit, it will not be forgiven him; but, Whoever speaks a word. For if He had said that, nothing at all would remain for us about which we could dispute. For if every blasphemy and every word that is spoken against the Holy Spirit were not forgiven to men, the Church would win no one out of any kind of impiety of those who speak against the gift of Christ and the sanctification of the Church, whether of pagans, or of Jews, or of any heretics whatever, or even of some unlearned people within the Catholic [Church] itself. But far be it that the Lord should say this; far be it, I say, that the Truth should say that every blasphemy or every word that was spoken against the Holy Spirit has no forgiveness, neither in this age nor in the one to come.
CAPUT VI. — 10. Certam quamdam esse blasphemiam irremissibilem. Exercere quippe nos voluit difficultate quaestionis, non decipere sententiae falsitate. Quapropter non est necesse ut omnem blasphemiam vel omne verbum quod dicitur contra Spiritum sanctum, remissionem quisquam existimet non habere: sed necesse est plane ut sit aliqua blasphemia et aliquod verbum, quod si dicatur contra Spiritum sanctum, nullam unquam veniam remissionemque mereatur. Quia si omne receperimus, quisnam poterit salvari? Si autem rursus nullum putaverimus, contradicimus Salvatori. Est ergo sine dubio aliqua blasphemia
Chapter VI. — 10. That there is a certain particular blasphemy that is unforgivable. For He wished to exercise us by the difficulty of the question, not to deceive us by the falsity of a statement. Therefore it is not necessary for anyone to think that every blasphemy or every word that is spoken against the Holy Spirit has no forgiveness; but it is plainly necessary that there be some blasphemy and some word which, if it is spoken against the Holy Spirit, would never merit any pardon and remission. For if we take it as every one, who then will be able to be saved? But if, on the other hand, we think it to be none, we contradict the Saviour. There is therefore without doubt some blasphemy
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et aliquod verbum, quod si dictum fuerit contra Spiritum sanctum, non remittetur. Quod sit autem hoc verbum, quaeri a nobis Dominus voluit; ideo non expressit. Quaeri, inquam, voluit, non negari. Solent enim Scripturae ita loqui, ut quando aliquid sic dicitur, ut neque ex toto neque ex parte dictum finiatur, non sit necesse ut ex toto fieri possit, ut et ex parte non intelligatur. Ista ergo sententia ex toto, id est, universaliter pronuntiaretur, si diceretur, Omnis blasphemia Spiritus non remittetur; aut, Qui dixerit qualecumque verbum contra Spiritum sanctum, non remittetur ei, neque in hoc saeculo neque in futuro. Ex parte autem, id est, particulariter pronuntiaretur, si diceretur, Quaedam blasphemia Spiritus non remittetur. Quia ergo nec universaliter nec particulariter enuntiata sententia est (non enim dictum est, Omnis blasphemia Spiritus; aut, quaedam blasphemia; sed tantummodo indefinite dictum est, Spiritus blasphemia non remittetur: nec dictum est, Qui dixerit quodcumque verbum; aut, qui dixerit quoddam verbum; sed indefinite, Qui dixerit verbum); non est necesse ut omnem blasphemiam vel omne verbum intelligamus: sed necesse est plane ut quamdam blasphemiam et quoddam verbum voluerit intelligi Dominus; quamvis id exprimere noluerit, ut petendo, quaerendo, pulsando, si quid recti intellectus acceperimus, non viliter habeamus.
and a certain word which, if it is spoken against the Holy Spirit, will not be forgiven. But what this word is, the Lord wished to be sought by us; therefore He did not express it. Sought, I say, He wished it to be, not denied. For the Scriptures are accustomed to speak thus: that when something is said in such a way that what is said is defined neither wholly nor in part, it is not necessary that it can hold wholly, so that it is not understood even in part. This sentence, then, would be pronounced wholly, that is, universally, if it were said: Every blasphemy of the Spirit will not be forgiven; or: Whoever speaks any word whatever against the Holy Spirit, it will not be forgiven him, neither in this age nor in the one to come. But it would be pronounced in part, that is, particularly, if it were said: A certain blasphemy of the Spirit will not be forgiven. Since, then, the sentence has been stated neither universally nor particularly (for it was not said, Every blasphemy of the Spirit; or, a certain blasphemy; but it was said only indefinitely, The blasphemy of the Spirit will not be forgiven; nor was it said, Whoever speaks any word whatever; or, whoever speaks a certain word; but indefinitely, Whoever speaks a word), it is not necessary that we understand every blasphemy or every word; but it is clearly necessary that the Lord wished a certain blasphemy and a certain word to be understood, although He was unwilling to express it, so that if, by asking, seeking and knocking, we receive some right understanding, we may not hold it cheap.
CAPUT VII. — 11. Locus Joannis de certo quodam Judaeorum peccato. Hoc ut manifestius videatis, illud attendite quod ait idem ipse de Judaeis: Si non venissem et locutus fuissem eis, peccatum non haberent (Joan. XV, 22). Neque enim ita dictum est, ut sine ullo peccato omnino vellet intelligi futuros fuisse Judaeos, si non venisset et locutus eis fuisset. Plenos quippe invenit, oneratosque peccatis. Propter quod dicit: Venite ad me, omnes qui laboratis et onerati estis (Matth. XI, 28). Unde, nisi sarcinis peccatorum et transgressionibus Legis? Quoniam Lex subintravit, ut abundaret delictum (Rom. V, 20). Cum ergo ipse etiam alibi dicat, Non veni vocare justos, sed peccatores (Matth. IX, 13); quomodo, si non venisset, peccatum non haberent, nisi quia sententia ista nec universaliter nec particulariter, sed indefinite pronuntiata non omne peccatum cogit intelligi? Sed plane nisi aliquod peccatum intellexerimus, quod non haberent, nisi Christus venisset et locutus eis fuisset, falsam, quod absit, sententiam esse diceremus. Non ergo ait, Si non venissem et locutus fuissem eis, nullum peccatum haberent: ne Veritas mentiretur. Nec rursus definite dixit, Si non venissem et locutus fuissem eis, quoddam peccatum non haberent: ne pium studium parum exerceretur. In omni quippe copia Scripturarum sanctarum pascimur apertis, exercemur obscuris: illic fames pellitur, hic fastidium. Quia ergo non est dictum, Peccatum nullum haberent; non perturbemur, cum peccatores Judaeos, etiamsi Dominus non venisset, agnoscimus. Sed tamen quia dictum est, Si non venissem, peccatum non haberent; inde necesse
Chapter VII. — 11. The passage of John concerning a certain particular sin of the Jews. That you may see this more clearly, attend to what the same [Lord] says about the Jews: If I had not come and spoken to them, they would not have sin (John 15:22). For it was not said in such a way that He wished the Jews to be understood as going to be altogether without any sin if He had not come and spoken to them. For He found them full and laden with sins. Wherefore He says: Come to Me, all you who labour and are burdened (Matt. 11:28). [Burdened] with what, unless with the packs of sins and the transgressions of the Law? For the Law entered in, that the offence might abound (Rom. 5:20). Since, then, He Himself also says elsewhere, I did not come to call the just, but sinners (Matt. 9:13), how would they not have sin if He had not come, unless because this sentence, pronounced neither universally nor particularly but indefinitely, does not compel us to understand every sin? But clearly, unless we understand some sin which they would not have had unless Christ had come and spoken to them, we would be saying that the sentence is false, which God forbid. So He does not say, If I had not come and spoken to them, they would have no sin: lest the Truth should lie. Nor again did He say definitely, If I had not come and spoken to them, they would not have a certain sin: lest pious study be too little exercised. For in all the abundance of the holy Scriptures we are fed by the plain passages and exercised by the obscure: there hunger is driven away, here disdain. Since, then, it was not said, They would have no sin, let us not be troubled when we recognize the Jews as sinners even if the Lord had not come. But nevertheless, since it was said, If I had not come, they would not have sin, it is therefore necessary
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est, etiamsi non omne, aliquod tamen eos ex adventu Domini, quod non habebant, contraxisse peccatum. Illud ipsum profecto est, quod in praesentem sibique loquentem non crediderunt, cumque inimicum deputantes, quoniam vera dicebat, insuper occiderunt. Hoc peccatum tam magnum et horrendum, si non venisset et locutus eis fuisset, utique non haberent. Sicut ergo ibi cum audimus, Peccatum non haberent; non omne, sed aliquod peccatum intelligimus: ita in hodierna lectione cum audimus, Spiritus blasphemia non remittetur; non omnem blasphemiam, sed quamdam; et cum audimus, Qui dicit verbum contra Spiritum sanctum, non remittetur ei; non omne verbum, sed quoddam intelligere debemus.
that, even if not every sin, yet some sin which they did not have they contracted from the coming of the Lord. That is surely the very thing: that they did not believe in Him when He was present and speaking to them, and, regarding Him as an enemy because He spoke true things, they killed Him besides. This sin, so great and horrible, they certainly would not have had if He had not come and spoken to them. So, just as there, when we hear, They would not have sin, we understand not every sin but some sin: so in today's reading, when we hear, The blasphemy of the Spirit shall not be forgiven, we ought to understand not every blasphemy but a certain one; and when we hear, Whoever speaks a word against the Holy Spirit, it shall not be forgiven him, not every word but a certain one.
12. De Spiritu sancto hic dictum esse. Nam et hoc ipsum quod ait, Spiritus autem blasphemia non remittetur; utique non omnis spiritus, sed Spiritus sancti blasphemiam necesse est intelligamus. Quod etsi planius alibi non diceret, quis tam vecors esset, ut aliud intelligeret? Secundum hanc regulam locutionis, et illud accipitur: Nisi quis renatus fuerit ex aqua et Spiritu (Joan. III, 5), Non enim ait ibi, Et Spiritu sancto: et tamen hoc intelligitur. Nec quoniam dixit, ex aqua et Spiritu, omnem spiritum quisquam intelligere cogitur. Quocirca cum audis, Spiritus autem blasphemia non remittetur; sicut non omnem spiritum, ita non omnis spiritus blasphemiam oportet accipias.
12. That it is said here of the Holy Spirit. For this very thing too that He says, But the blasphemy of the Spirit shall not be forgiven: we must certainly understand the blasphemy not of every spirit but of the Holy Spirit. Even if He did not say it more plainly elsewhere, who would be so senseless as to understand anything else? According to this rule of speech that saying too is taken: Unless one is reborn of water and the Spirit (John 3:5). For He does not say there, And of the Holy Spirit: and yet this is understood. Nor, because He said, of water and the Spirit, is anyone compelled to understand every spirit. Therefore when you hear, But the blasphemy of the Spirit shall not be forgiven, just as you must not take it as every spirit, so you must not take it as the blasphemy of every spirit.
CAPUT VIII. — 13. Evangelistae alii de hac re consentientes cum Matthaeo. Audire jam velle vos video, quoniam non est omnis, quaenam sit illa blasphemia Spiritus, quae non remittetur; et quod sit verbum, quoniam non est omne, quod si dictum fuerit contra Spiritum sanctum, non remittetur, neque in hoc saeculo, neque in futuro. Jam et ego vellem dicere, quod intentissime exspectatis audire: sed tolerate aliquantas majoris diligentiae moras, donec, adjuvante Domino, totum quod occurrit expediam. Alii quippe duo evangelistae, Marcus et Lucas, cum de hac re loquerentur, non dixerunt, blasphemiam, seu verbum: ut intelligeremus non omnem blasphemiam, sed quamdam; nec verbum omne, sed quoddam. Quid ergo dixerunt? Apud Marcum ita scriptum est: Amen dico vobis, quoniam omnia dimittentur filiis hominum peccata et blasphemiae, quibus blasphemaverint: qui autem blasphemaverit in Spiritum sanctum, non habet remissionem in aeternum, sed reus erit aeterni delicti (Marc. III, 28, 29). Apud Lucam ita: Omnis qui dicit verbum in Filium hominis, remittetur ei: ei autem qui in Spiritum sanctum blasphemaverit, non remittetur (Luc. XII, 10). Numquid propter nonnullam verborum diversitatem receditur ab ejusdem veritate sententiae? Nam neque alia causa est cur Evangelistae eadem non eodem modo dicant, nisi ut inde discamus res verbis, non rebus verba praeponere, nihilque aliud in loquente quaerere, nisi voluntatem, propter quam insinuandam verba promuntur. Quid enim ad rem interest, utrum dicatur, Spiritus blasphemia non remittetur; an dicatur, Qui blasphemaverit in Spiritum sanctum, non ei
Chapter VIII. — 13. The other evangelists agreeing with Matthew on this matter. I see that you now wish to hear, since it is not every blasphemy, what that blasphemy of the Spirit is which shall not be forgiven; and what the word is, since it is not every word, which, if it is spoken against the Holy Spirit, shall not be forgiven, neither in this age nor in the one to come. I too should now like to say what you are most intently waiting to hear: but bear with some delays for the sake of greater care, until, with the Lord's help, I set out everything that occurs to me. For the other two evangelists, Mark and Luke, when they spoke of this matter, did not say "blasphemy" or "word", so that we should understand not every blasphemy but a certain one, nor every word but a certain one. What then did they say? In Mark it is written thus: Amen I say to you, that all sins shall be forgiven the sons of men, and the blasphemies with which they have blasphemed: but whoever has blasphemed against the Holy Spirit has no forgiveness for ever, but shall be guilty of an eternal offence (Mark 3:28–29). In Luke thus: Everyone who speaks a word against the Son of Man, it shall be forgiven him: but to him who has blasphemed against the Holy Spirit, it shall not be forgiven (Luke 12:10). Is there, because of some difference of words, any departure from the truth of the same meaning? For there is no other reason why the Evangelists do not say the same things in the same way, except that we may learn from this to put things before words, not words before things, and to seek nothing else in a speaker except the intention, for the conveying of which words are brought forth. For what difference does it make to the matter whether it is said, The blasphemy of the Spirit shall not be forgiven; or it is said, Whoever has blasphemed against the Holy Spirit, not to him
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remittetur? Nisi forte quod eadem res apertius isto modo quam illo dicitur, et alium evangelistam non destruit alius, sed exponit. Spiritus autem blasphemia, clause dictum est; quia non expressum est, cujus spiritus. Non enim quicumque spiritus, Spiritus sanctus est. Item potest dici spiritus blasphemia, cum spiritu quisque blasphemat: quomodo potest dici spiritus oratio, cum spiritu quisque orat. Unde dicit Apostolus: Orabo spiritu, orabo et mente (I Cor. XIV, 15). Cum vero dictum est, Qui blasphemaverit in Spiritum sanctum, illae ambiguitates solutae sunt. Item quod scriptum est, Non habet remissionem in aeternum, sed reus erit aeterni delicti; quid est aliud, quam id quod secundum Matthaeum legitur, Non remittetur ei, neque in hoc saeculo, neque in futuro? Aliis quippe verbis et alio loquendi modo eadem ipsa est expressa sententia. Et quod est apud Matthaeum, Qui dixerit verbum contra Spiritum sanctum, ne aliud aliquid quam blasphemiam intelligeremus planius alii dixerunt: Qui blasphemaverit in Spiritum sanctum. Eadem tamen res ab omnibus dicta est: nec aliquis eorum a loquentis voluntate discessit, propter quam intelligendam verba dicuntur, scribuntur, leguntur, audiuntur.
shall it be forgiven? Unless perhaps because the same thing is said more openly in this way than in that, and one evangelist does not destroy another, but explains him. But "blasphemy of the spirit" was said in a closed manner, because it was not expressed whose spirit. For not every spirit whatsoever is the Holy Spirit. Again, "blasphemy of the spirit" can be said when someone blasphemes with the spirit, just as "prayer of the spirit" can be said when someone prays with the spirit. Hence the Apostle says: I will pray with the spirit, I will pray also with the mind (1 Cor. 14:15). But when it was said, Whoever shall have blasphemed against the Holy Spirit, those ambiguities were resolved. Again, what is written, He has no forgiveness for ever, but shall be guilty of an eternal offence: what is it other than what is read according to Matthew, It shall not be forgiven him, neither in this age, nor in the age to come? For the very same meaning has been expressed in other words and in another manner of speaking. And as to what is in Matthew, Whoever shall have spoken a word against the Holy Spirit, so that we might not understand anything other than blasphemy, others have said more plainly: Whoever shall have blasphemed against the Holy Spirit. Yet the same thing has been said by them all, nor has any of them departed from the will of the speaker, for the understanding of which words are spoken, written, read and heard.
CAPUT IX. — 14. Difficultas in verbis Marci. Sed ait aliquis: Ecce accepi et intellexi, quia cum dicitur blasphemia, nec exprimitur omnis aut quaedam, potest quaedam intelligi, aut omnis; sed non est necesse ut omnis; nisi autem quaedam intelligatur, falsum est quod dicitur: ita et verbum si non dicatur omne, seu quoddam, non est necesse ut omne intelligatur; sed nisi vel quoddam fuerit intellectum, nullo modo potest verum esse quod dicitur. Sed ubi legitur, Qui blasphemaverit, quomodo intelligo quamdam blasphemiam, ubi non legitur blasphemia; vel quoddam verbum, ubi non legitur verbum, sed tanquam generaliter dici videtur, Qui blasphemaverit? Huic contradictioni sic respondemus: Quia etiam hic si diceretur, Qui blasphemaverit quamcumque blasphemiam in Spiritum sanctum, nihil esset cur aliquam blasphemiam quaerendam putaremus, quando omnem intelligere deberemus: sed quia omnis non potest intelligi, ne Paganis, Judaeis, haereticis, omnique hominum generi, qui diversis erroribus et contradictionibus suis blasphemant in Spiritum sanctum, spes remissionis, si se correxerint, auferatur; restat utique ut in eo quod scriptum est, Qui blasphemaverit in Spiritum sanctum, non habet remissionem in aeternum, ille intelligatur qui, non omni modo, sed eo modo blasphemaverit, ut ei nunquam possit ignosci.
Chapter IX. — 14. A difficulty in the words of Mark. But someone says: See, I have accepted and understood that, when "blasphemy" is said and it is not expressed whether every [blasphemy] or a certain one, a certain one can be understood, or every one; but it is not necessary that every one be understood; yet unless a certain one is understood, what is said is false: so also with "word", if it is not said "every" or "a certain", it is not necessary that every one be understood; but unless at least a certain one is understood, what is said can in no way be true. But where it is read, Whoever shall have blasphemed, how am I to understand a certain blasphemy, where "blasphemy" is not read; or a certain word, where "word" is not read, but it seems to be said as it were generally, Whoever shall have blasphemed? To this objection we answer thus: because even here, if it were said, Whoever shall have blasphemed with any blasphemy whatsoever against the Holy Spirit, there would be no reason why we should think some [particular] blasphemy was to be sought, since we ought to understand every one; but because every one cannot be understood, lest from pagans, Jews, heretics, and every kind of men, who by their various errors and contradictions blaspheme against the Holy Spirit, the hope of forgiveness, if they correct themselves, be taken away, it remains certainly that in what is written, Whoever shall have blasphemed against the Holy Spirit has no forgiveness for ever, that man is to be understood who has blasphemed, not in every way, but in such a way that he can never be pardoned.
CAPUT X. — 15. Tentatio duplex. Sicut enim in eo quod dictum est, Deus neminem tentat (Jacobi I, 13), non omni, sed quodam tentationis modo Deus neminem tentare intelligendus est: ne falsum sit illud quod scriptum est, Tentat vos Dominus Deus vester (Deut. XIII, 3); et ne Christum negemus Deum, vel dicamus falsum Evangelium, ubi legimus quia interrogabat discipulum tentans eum, ipse autem sciebat
Chapter X. — 15. Temptation twofold. For just as in what was said, God tempts no one (Jas. 1:13), God is to be understood to tempt no one, not in every manner of temptation, but in a certain manner: lest that be false which is written, The Lord your God tempts you (Deut. 13:3); and lest we deny that Christ is God, or say that the Gospel is false, where we read that He questioned a disciple, tempting him, but He Himself knew
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quid esset facturus (Joan. VI, 5, 6). Est enim tentatio adducens peccatum, qua Deus neminem tentat: et est tentatio probans fidem, qua et Deus tentare dignatur. Ita cum audimus, Qui blasphemaverit in Spiritum sanctum, non omne blasphemandi genus debemus accipere, sicut nec ibi omne tentandi.
what He was about to do (John 6:5–6). For there is a temptation that leads to sin, by which God tempts no one; and there is a testing that proves faith, by which God also deigns to test. So when we hear, Whoever has blasphemed against the Holy Spirit, we ought not to take it as every kind of blaspheming, just as there [we ought] not [to take it as] every kind of tempting.
16. Salus credenti et baptizato promissa, Item cum audimus, Qui crediderit, et baptizatus fuerit, salvus erit (Marc. XVI, 16): non utique intelligimus eo modo credentem, quo et daemones credunt et contremiscunt (Jacobi II, 19), nec in eo numero baptizatos, in quo magus Simon baptizari potuit (Act. VIII, 13), sed salvus esse non potuit. Sicut ergo cum diceret, Qui crediderit et baptizatus fuerit, salvus erit, non omnes credentes et baptizatos, sed quosdam intuebatur; in ea scilicet constitutos fide, quae Apostolo distinguente, per dilectionem operatur (Galat. V, 6): ita cum dixit, Qui blasphemaverit in Spiritum sanctum, non habet remissionem in aeternum; non omnem, sed quemdam blasphemantis in Spiritum sanctum intendebat reatum, quo quisquis fuerit obligatus, nulla unquam remissione solvetur.
16. Salvation promised to the one who believes and is baptized. Likewise, when we hear, Whoever has believed and been baptized will be saved (Mark 16:16), we certainly do not understand [it of] one believing in the way in which even the demons believe and tremble (Jas. 2:19), nor [of] the baptized in the number in which Simon the magician could be baptized (Acts 8:13), but could not be saved. Just as, then, when He said, Whoever has believed and been baptized will be saved, He was looking not at all who believe and are baptized, but at certain ones, namely those established in that faith which, as the Apostle distinguishes it, works through love (Gal. 5:6): so when He said, Whoever has blasphemed against the Holy Spirit has no forgiveness for ever, He meant not every guilt, but a certain guilt of one blaspheming against the Holy Spirit, by which whoever has been bound will never be released by any forgiveness.
CAPUT XI. — 17. Modus quidam manducandi carnem Christi proprius piorum. Illud etiam quod ait, Qui manducat carnem meam, et bibit sanguinem meum, in me manet, et ego in illo (Joan. VI, 57); quomodo intellecturi sumus? Numquid etiam illos hic poterimus accipere, de quibus dicit Apostolus quod judicium sibi manducent et bibant (I Cor. XI, 29); cum ipsam carnem manducent, et ipsum sanguinem bibant? Numquid et Judas magistri venditor et traditor impius, quamvis primum ipsum manibus ejus confectum Sacramentum carnis et sanguinis ejus cum caeteris discipulis, sicut apertius Lucas evangelista declarat, manducaret et biberet (Luc. XXII, 21), mansit in Christo, aut Christus in eo? Tam multi denique, qui vel corde ficto carnem illam manducant et sanguinem bibunt, vel cum manducaverint et biberint, apostatae fiunt, numquid manent in Christo; aut Christus in eis? Sed profecto est quidam modus manducandi illam carnem, et bibendi illum sanguinem, quo modo qui manducaverit et biberit, in Christo manet, et Christus in eo. Non ergo quocumque modo quisquam manducaverit carnem Christi, et biberit sanguinem Christi, manet in Christo, et in illo Christus; sed certo quodam modo, quem modum utique ipse videbat, quando ista dicebat. Sic igitur et in eo quod ait, Qui blasphemaverit in Spiritum sanctum, non habet remissionem in aeternum, non quocumque modo blasphemaverit, reus est hujus irremissibilis delicti; sed modo quodam, quem nos quaerere atque intelligere voluit, qui hanc sententiam veram terribilemque deprompsit.
Chapter XI. — 17. A certain way of eating the flesh of Christ proper to the godly. That too which He says, Whoever eats My flesh and drinks My blood abides in Me, and I in him (John 6:57): how are we to understand it? Shall we be able to include here even those of whom the Apostle says that they eat and drink judgement to themselves (1 Cor. 11:29), although they eat that very flesh and drink that very blood? Did Judas too, the impious seller and betrayer of his Master, although he ate and drank with the other disciples that first Sacrament of His flesh and blood, made by His own hands, as Luke the evangelist declares more openly (Luke 22:21), abide in Christ, or Christ in him? Finally, so many who either eat that flesh and drink the blood with a feigned heart, or, after they have eaten and drunk, become apostates: do they abide in Christ, or Christ in them? But assuredly there is a certain way of eating that flesh and drinking that blood, in which way whoever has eaten and drunk abides in Christ, and Christ in him. It is not, then, in whatever way anyone has eaten the flesh of Christ and drunk the blood of Christ that he abides in Christ, and Christ in him; but in a certain definite way, which way He Himself certainly saw when He was saying these things. So therefore also in what He says, Whoever has blasphemed against the Holy Spirit has no forgiveness for ever, it is not in whatever way someone has blasphemed that he is guilty of this unforgivable offence; but in a certain way, which He who uttered this true and terrible sentence wished us to seek and to understand.
CAPUT XII. — 18. Aggreditur solutionem quaestionis. Trinitas Deus. Quisnam sit autem iste blasphemandi modus, vel potius immoderatio, quaenam sit ista blasphemia, et quod sit verbum contra Spiritum sanctum; jam, quantum existimo, ipse ordo postulat ut dicamus, vestramque exspectationem tamdiu, sed necessario detentam, non ulterius differamus. Nostis, charissimi, in illa invisibili et incorruptibili Trinitate,
Chapter XII. — 18. He approaches the solution of the question. The Trinity is God. But what this way of blaspheming is, or rather this excess, what this blasphemy is, and what the word against the Holy Spirit is: the very order [of the discourse] now, as far as I judge, demands that we should say, and that we should no longer put off your expectation, held back so long, but of necessity. You know, dearly beloved, that in that invisible and incorruptible Trinity,
Editors' notes and page, col. 453
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quam fides nostra et catholica Ecclesia tenet et praedicat, Deum Patrem non Spiritus sancti Patrem esse, sed Filii; et Deum Filium non Spiritus sancti Filium esse, sed Patris; Deum autem Spiritum sanctum non solius Patris, aut solius esse Filii Spiritum, sed Patris et Filii. Et hanc Trinitatem, quamvis servata singularum proprietate et substantia personarum; tamen propter ipsam individuam et inseparabilem aeternitatis, veritatis, bonitatis essentiam vel naturam, non esse tres deos, sed unum Deum. Ac per hoc pro captu nostro, quantum ista per speculum et in aenigmate, praesertim talibus, quales adhuc sumus, videre conceditur; insinuatur nobis in Patre auctoritas, in Filio nativitas, in Spiritu sancto Patris Filiique communitas, in tribus aequalitas. Quod ergo commune est Patri et Filio, per hoc nos voluerunt habere communionem et inter nos et secum, et per illud donum nos colligere in unum quod ambo habent unum, hoc est, per Spiritum sanctum Deum et donum Dei. In hoc enim reconciliamur divinitati, eaque delectamur. Nam quid nobis prodesset quidquid boni nossemus, nisi etiam diligeremus? Sicut autem veritate discimus, ita charitate diligimus; ut et plenius cognoscamus, et beati cognito perfruamur. Charitas porro diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis (Rom. V, 5). Et quia peccatis alienabamur a possessione verorum bonorum, charitas cooperit multitudinem peccatorum (I Petr. IV, 8). Est ergo Pater Filio veritati origo verax, et Filius de veraci Patre orta veritas, et Spiritus sanctus a Patre bono et Filio bono effusa bonitas: omnium est autem non impar divinitas, nec separabilis unitas.
which our faith and the catholic Church holds and preaches: that God the Father is not the Father of the Holy Spirit, but of the Son; and that God the Son is not the Son of the Holy Spirit, but of the Father; but that God the Holy Spirit is not the Spirit of the Father alone, or of the Son alone, but of the Father and the Son. And that this Trinity, although the property and substance of the individual persons is preserved, nevertheless, on account of that very undivided and inseparable essence or nature of eternity, of truth, of goodness, is not three gods, but one God. And through this, according to our capacity, as far as it is granted to see these things through a mirror and in an enigma, especially to such as we still are, there is intimated to us in the Father authority, in the Son birth, in the Holy Spirit the fellowship of the Father and the Son, in the three equality. What therefore is common to the Father and the Son, through this They willed us to have communion both among ourselves and with Them, and through that gift which both have as one to gather us into one, that is, through the Holy Spirit, God and the gift of God. For in this we are reconciled to the Godhead, and take delight in it. For what would it profit us, whatever good we might know, unless we also loved it? And just as by truth we learn, so by charity we love; that we may both know more fully, and, being blessed, enjoy what is known. Moreover, charity is poured forth in our hearts through the Holy Spirit, Who has been given to us (Rom. 5:5). And because through sins we were estranged from the possession of true goods, charity covers the multitude of sins (1 Pet. 4:8). The Father, therefore, is to the Son, the Truth, the truthful origin, and the Son is the truth sprung from the truthful Father, and the Holy Spirit is the goodness poured forth from the good Father and the good Son: but of all there is a divinity not unequal, and a unity not separable.
19. Peccatorum remissio datur per Spiritum sanctum. Ignis, tribulatio. Ignis, Spiritus sanctus. Primum ergo in nos, ad accipiendam vitam aeternam, quae in novissimo dabitur, de bonitate Dei munus venit ab initio fidei, remissio peccatorum. Illis enim manentibus, manent quodam modo inimicitiae adversus Deum, et ab illo alienatio, quae a nostro malo est: quoniam non mentitur Scriptura, dicens, Peccata vestra separant inter vos et Deum (Isai. LIX, 2). Non itaque nobis infert bona sua, nisi auferat mala nostra. Et in tantum illa crescunt, in quantum ista minuuntur: nec illa perficientur, nisi ista finiantur. Jam vero quod Dominus Jesus sic in Spiritu sancto peccata dimittit, quemadmodum in Spiritu sancto daemones ejicit, hinc intelligi potest, quod posteaquam resurrexit a mortuis, cum dixisset discipulis snis, Accipite Spiritum sanctum; continuo subjecit, Si cui dimiseritis peccata, dimittentur illi; si cui tenueritis, tenebuntur (Joan. XX, 22, 23). Nam et illa regeneratio, ubi fit omnium praeteritorum remissio peccatorum, in Spiritu sancto fit, dicente Domino, Nisi quis renatus fuerit ex aqua et Spiritu, non potest introire in regnum Dei (Id. III, 5). Sed aliud est, nasci de Spiritu; aliud, pasci de Spiritu: sicut aliud est, nasci de carne, quod fit cum parit mater; aliud est, pasci de carne, quod fit cum lactat infantem, ad hoc conversum ut cum voluptate
19. The remission of sins is given through the Holy Spirit. Fire, tribulation. Fire, the Holy Spirit. First, therefore, there comes upon us, for the receiving of eternal life, which will be given at the last, a gift from the goodness of God from the beginning of faith: the remission of sins. For while these remain, there remain in a certain manner enmities against God, and estrangement from Him, which is from our own evil: since Scripture does not lie, saying, Your sins separate between you and God (Isa. 59:2). He does not therefore bring His good things into us unless He takes away our evil things. And the former increase in so far as the latter are diminished: nor will the former be perfected unless the latter are brought to an end. Now that the Lord Jesus thus forgives sins in the Holy Spirit, just as He casts out demons in the Holy Spirit, can be understood from this, that after He rose from the dead, when He had said to His disciples, Receive the Holy Spirit; He immediately added, If you forgive anyone his sins, they will be forgiven him; if you retain anyone's, they will be retained (John 20:22–23). For that regeneration too, in which the remission of all past sins takes place, takes place in the Holy Spirit, as the Lord says, Unless one has been reborn of water and the Spirit, he cannot enter into the kingdom of God (John 3:5). But it is one thing to be born of the Spirit; another to be fed by the Spirit: just as it is one thing to be born of flesh, which happens when a mother gives birth; another to be fed from flesh, which happens when she suckles the infant, turned to this end, that with pleasure
Editors' notes and page, col. 454
Footnotes
(1) ‹anchor: call not visible in the foot image› · call in col 454
Colbertinae bibliothecae Ms. notatus 821, et subsistentia.
The manuscript of the Colbertine library marked 821: et subsistentia ("and subsistence").
(printed under page 233)
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- other: "snis" (para 2, for suis) is set as printed; it could be a turned or worn letter, UNSURE. The tail of the word split at the 453/454 break stands at the top of the column on the page and is not restored here. The English opens with a bracketed fragment completing that word: the whole word belongs at the end of the English of col 453, which still ends on a hyphenated fragment (noted by Q1a, not written; the fragment here is to be dropped once col 453 is mended).
biberet, unde natus est ut viveret; ut inde accipiat vivendi alimentum, unde accepit nascendi initium. Primum itaque credendum beneficium est benignitatis Dei in Spiritu sancto remissio peccatorum. Unde ita coepit et praedicatio Joannis Baptistae, qui praecursor Domini missus est. Sic enim scriptum est: In diebus autem illis venit Joannes Baptista, praedicans in deserto Judaeae, et dicens: Poenitentiam agite; appropinquavit enim regnum coelorum (Matth. III, 1, 2). Hinc et ipsius Domini, quod ita legitur: Exinde coepit Jesus praedicare et dicere: Agite poenitentiam; appropinquavit enim regnum coelorum (Id. IV, 17). Ait autem Joannes inter caetera, quae locutus est ad eos qui venerunt, ut ab illo baptizarentur: Ego quidem vos baptizo in aqua in poenitentiam: qui autem venturus est post me, fortior me est, cujus non sum dignus calceamenta portare; ipse vos baptizabit in Spiritu sancto et igni (Id. III, 11). Ait et Dominus: Joannes quidem baptizavit aqua, vos autem baptizabimini Spiritu sancto, quem accepturi estis non post multos hos dies, usque ad Pentecosten (Act. I, 5). Quod autem dixit Joannes, Et igni, quamvis possit intelligi et tribulatio, quam pro nomine Christi credentes fuerant perpessuri; tamen non ab re est, eumdem Spiritum sanctum etiam nomine ignis significatum videri. Propter quod et in adventu ejus dictum est: Visae sunt illis linguae divisae, velut ignis, qui et insedit super unumquemque eorum (Id. II, 3). Hinc et ipse Dominus ait: Ignem veni mittere in mundum (Luc. XII, 49). Hinc et Apostolus ait: Spiritu ferventes (Rom. XII, 11): quoniam hinc fervet charitas. Diffunditur quippe in cordibus nostris per Spiritum sanctum, qui datus est nobis. Cui fervori contrarium est, quod Dominus ait, Refrigescet charitas multorum (Matth. XXIV, 12). Sed perfecta charitas perfectum donum est Spiritus sancti. Prius est autem illud quod ad remissionem pertinet peccatorum: per quod beneficium eruimur de potestate tenebrarum (Coloss. I, 13), et princeps hujus mundi mittitur foras fide nostra (Joan. XII, 31), qui operatur in filiis infidelitatis (Ephes. II, 2), nulla vi alia nisi societate et obligatione peccati. In Spiritu enim sancto, quo in unum Dei populus congregatur, ejicitur spiritus immundus, qui in se ipsum dividitur.
he should drink, whence he was born so that he might live; so that he may receive the nourishment of living from the same source whence he received the beginning of being born. Therefore the first benefit of the kindness of God in the Holy Spirit to be believed is the remission of sins. Hence also the preaching of John the Baptist, who was sent as the forerunner of the Lord, began thus. For so it is written: But in those days came John the Baptist, preaching in the desert of Judaea, and saying: Do penance; for the kingdom of heaven has drawn near (Matt. 3:1–2). Hence also [the preaching] of the Lord Himself, which is read thus: From then on Jesus began to preach and to say: Do penance; for the kingdom of heaven has drawn near (ibid. 4:17). And John said, among the other things which he spoke to those who came to be baptized by him: I indeed baptize you in water unto penance; but He Who is to come after me is mightier than I, Whose shoes I am not worthy to carry; He will baptize you in the Holy Spirit and in fire (ibid. 3:11). And the Lord says: John indeed baptized with water, but you shall be baptized with the Holy Spirit, Whom you are to receive not many days from now, up to Pentecost (Acts 1:5). But as for John's saying, And fire, although it may also be understood as the tribulation which believers were going to suffer for the name of Christ, yet it is not beside the point that the same Holy Spirit should be seen to be signified also by the name of fire. For this reason it was also said at His coming: There appeared to them parted tongues, as it were of fire, which also sat upon each one of them (ibid. 2:3). Hence the Lord Himself also says: I have come to send fire into the world (Luke 12:49). Hence the Apostle too says: Fervent in the Spirit (Rom. 12:11): since it is from this that charity burns. For it is poured forth in our hearts through the Holy Spirit, Who has been given to us. Contrary to this fervour is what the Lord says: The charity of many will grow cold (Matt. 24:12). But perfect charity is the perfect gift of the Holy Spirit. Prior, however, is that which pertains to the remission of sins: by which benefit we are rescued from the power of darkness (Col. 1:13), and the prince of this world is cast out by our faith (John 12:31), who works in the children of unbelief (Eph. 2:2) by no other force than the fellowship and bond of sin. For in the Holy Spirit, by Whom the people of God is gathered into one, the unclean spirit is cast out, who is divided against himself.
20. Impoenitentia, peccatum in Spiritum sanctum. Contra hoc donum gratuitum, contra istam Dei gratiam loquitur cor impoenitens. Ipsa ergo impoenitentia est Spiritus blasphemia, quae non remittetur neque in hoc saeculo, neque in futuro. Contra Spiritum enim sanctum, quo baptizantur quorum peccata omnia dimittuntur, et quem accepit Ecclesia, ut cui dimiserit peccata, dimittantur ei, verbum valde malum et nimis impium, sive cogitatione, sive etiam lingua sua dicit, quem patientia Dei
20. Impenitence, the sin against the Holy Spirit. Against this free gift, against this grace of God, the impenitent heart speaks. Therefore impenitence itself is the blasphemy of the Spirit, which will not be forgiven either in this age or in the age to come. For against the Holy Spirit, in Whom those are baptized whose sins are all forgiven, and Whom the Church has received so that whosoever's sins it forgives, they are forgiven him, he speaks an exceedingly evil and too impious word, whether in thought or even with his tongue, whom the patience of God
Editors' notes and page, col. 455
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Lov., credentium; repugnantibus aliis editis et Mss. libris. Er. Lugd. Ven. Editioni Lov. suffragantur. Altera Lov. editio, scilicet Parisiis excusa 1614, in textu fert, credendum, et in margine, credentium. M.
The Louvain edition: credentium ("of those believing"), against the other printed editions and the manuscript books. The editions of Erasmus, Lyons and Venice support the Louvain edition. Another Louvain edition, namely the one printed at Paris in 1614, has credendum in the text and credentium in the margin. M.
(printed under page 234)
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Lov., nulla alia re. Caeteri fere libri carent particula, re; cujus tamen loco Fossatensis Ms. et Eugypius habent, vi.
The Louvain edition: nulla alia re ("by no other thing"). Nearly all the other books lack the particle re; in its place, however, the manuscript of Saint-Maur-des-Fossés and Eugippius have vi ("by force").
(printed under page 234)
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cum ad poenitentiam adducat, ipse secundum duritiam cordis sui et cor impoenitens thesaurizat sibi iram in die irae et revelationis justi judicii Dei, qui reddet unicuique secundum opera ejus ( Rom. II, 4-6 ). Haec ergo impoenitentia ; sic enim uno aliquo nomine possumus utcumque appellare et blasphemiam, et verbum contra Spiritum sanctum, quod remissionem non habet in aeternum : haec, inquam, impoenitentiam, contra quam clamabant et praeco et judex, dicentes, Poenitentiam agite, appropinquavit enim regnum caelorum ; contra quam Dominus os evangelicae praedicationis aperuit, et contra quam ipsum Evangelium in toto orbe praedicandum esse praedixit ; ubi posteaquam resurrexit a mortuis, ait discipulis, Oportebat pati Christum, et resurgere a mortuis tertio die, et praedicari in nomine ejus poenitentiam et remissionem peccatorum, per omnes gentes, incipientibus ab Jerusalem ( Luc. XXIV, 46, 47 ) : haec omnino impoenitentia non habet remissionem, neque in hoc saeculo, neque in futuro ; quia poenitentia impetrat remissionem in hoc saeculo, quae valeat in futuro.
when it leads [him] to repentance, he himself, according to the hardness of his heart and his impenitent heart, treasures up for himself wrath on the day of wrath and of the revelation of the just judgement of God, Who will render to each according to his works (Rom. 2:4–6). This impenitence, then (for thus by some one name we can in some way call both the blasphemy and the word against the Holy Spirit, which has no forgiveness for ever): this impenitence, I say, against which both the herald and the judge cried out, saying, Repent, for the kingdom of heaven has drawn near; against which the Lord opened the mouth of the gospel preaching, and against which He foretold that the Gospel itself was to be preached in the whole world; where, after He had risen from the dead, He said to the disciples, It behoved Christ to suffer, and to rise from the dead on the third day, and that repentance and remission of sins be preached in His name, through all nations, beginning from Jerusalem (Luke 24:46–47): this impenitence altogether has no forgiveness, neither in this age nor in the future; because repentance obtains forgiveness in this age, which may avail in the future.
CAPUT XIII. — 21. De nullo desperandum est in praesenti vita. Sed ista impoenitentia vel cor impoenitens quamdiu quisque in hac carne vivit, non potest judicari. De nullo enim desperandum est, quamdiu patientia Dei ad poenitentiam adducit, nec de hac vita rapit impium, qui non mortem vult impii, quantum ut revertatur et vivat (Ezech. XVIII, 23). Paganus est hodie : unde scis, utrum sit futurus crastino Christianus? Judaeus infidelis est hodie : quid si cras credat in Christum ? Haereticus est hodie : quid si cras sequatur catholicam veritatem ? Schismaticus est hodie : quid si cras amplectatur catholicam pacem ? Quid si isti, quos in quocumque genere erroris notas, et tanquam desperatissimos damnas, antequam finiant istam vitam, agant poenitentiam, et inveniant veram vitam in futuro? Proinde, fratres, etiam ad hoc vos admoneat, quod ait Apostolus : Nolite ante tempus quidquam judicare (I Cor. IV, 5). Haec enim blasphemia Spiritus, cui nunquam est ulla remissio (quam non omnem, sed quamdam intelleximus, eamque perseverantem duritiam cordis impoenitentis vel diximus vel invenimus, vel etiam quantum existimamus, ostendimus), non potest in quoquam, ut diximus, dum in hac adhuc vita est, deprehendi.
Chapter XIII. — 21. No one is to be despaired of in the present life. But this impenitence or impenitent heart cannot be judged so long as anyone lives in this flesh. For no one is to be despaired of so long as the patience of God leads to repentance and does not snatch the ungodly man from this life, He Who wills not the death of the ungodly man so much as that he should turn back and live (Ezek. 18:23). He is a pagan today: how do you know whether he is going to be a Christian tomorrow? He is an unbelieving Jew today: what if tomorrow he believes in Christ? He is a heretic today: what if tomorrow he follows the catholic truth? He is a schismatic today: what if tomorrow he embraces the catholic peace? What if these, whom you brand in whatever kind of error and condemn as most desperate, before they end this life, do penance and find true life in the future? Therefore, brethren, let what the Apostle says admonish you to this also: Judge nothing before the time (1 Cor. 4:5). For this blasphemy of the Spirit, for which there is never any forgiveness (which we have understood to be not every [blasphemy] but a certain one, and that one we have either stated or found, or even, as far as we judge, shown to be the persevering hardness of an impenitent heart), cannot, as we have said, be detected in anyone while he is still in this life.
22. Objectio diluitur. — Quod non ideo videatur absurdum, quia cum homo usque in finem hujus vitae in dura impoenitentia perseverans, diu multumque loquatur adversus hanc gratiam Spiritus sancti; Evangelium tamen tam longam contradictionem cordis impoenitentis, quasi breve aliquid, verbum appellavit, dicens : Quicumque dixerit verbum contra Filium hominis, remittetur ei : qui autem dixerit contra Spiritum sanctum, non remittetur ei, neque in hoc saeculo, neque in futuro. Haec enim quamvis prolixa sit, et plurimis verbis contexta et producta blasphemia ; solet tamen Scriptura etiam multa verba verbum appellare. Neque enim unum verbum locutus est quicumque propheta, et tamen sic legitur : Verbum quod factum est ad illum vel illum prophetam. Et Apostolus : Presbyteri,
22. An objection is dispelled. — And let this not seem absurd on the ground that, although a man persevering to the end of this life in hard impenitence speaks long and much against this grace of the Holy Spirit, the Gospel nevertheless called so long a contradiction of an impenitent heart a word, as though it were something brief, saying: Whoever says a word against the Son of man, it will be forgiven him; but whoever says [it] against the Holy Spirit, it will not be forgiven him, neither in this age nor in the future. For although this blasphemy is lengthy, and woven together and drawn out in very many words, yet Scripture is accustomed to call even many words a word. For no prophet whatever spoke only one word, and yet thus it is read: The word that came to this or that prophet. And the Apostle: Let the presbyters,
Editors' notes and page, col. 456
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- other: the word Presbyteri, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 457
- misprint kept as printed: "haec, inquam, impoenitentiam," (for impoenitentia, nominative, taken up again by "haec omnino impoenitentia"); the English renders the sense (listed by QA Q2, 2026-10-13)
- other (QA Q2, 2026-10-13): the damaged ligature in "caelorum" was re-read on the page and could not be resolved at this image resolution; the source is left as set, UNSURE (Migne's usual spelling is cœl-, so coelorum is the likelier reading). The two foot notes on page 234 are called in col 455, none in col 456. The English reads whole across the break into col 457.
inquit, duplici honore honorentur; maxime qui laborant in verbo et doctrina (I Tim. V, 17). Non ait, In verbis; sed, in verbo. Et sanctus Jacobus: Estote, inquit, factores verbi, et non auditores tantum (Jacobi I, 22). Non ait et ipse, Verborum; sed, verbi: quamvis tam multa verba de Scripturis sanctis in ecclesia celebriter et solemniter legantur, dicantur, audiantur. Sicut ergo quantocumque tempore quisquis nostrum in praedicando Evangelio laboraverit, non verborum, sed verbi dicitur praedicator; et quantocumque tempore quisquis vestrum nostram praedicationem diligenter atque instanter audierit, non verborum, sed verbi audiendi studiosissimus nuncupatur: ita eo more quo Scripturae loquuntur, et quem novit ecclesiastica consuetudo, quisquis universa sua vita, qua istam gerit carnem, quantalibet longitudine protendatur, quaecumque verba vel ore vel sola cogitatione locutus fuerit corde impoenitenti, contra remissionem peccatorum quae fit in Ecclesia, verbum dicit contra Spiritum sanctum.
he says, be honoured with double honour; especially those who labour in the word and in teaching (1 Tim. 5:17). He does not say, In words; but, in the word. And Saint James: Be, he says, doers of the word, and not hearers only (Jas. 1:22). He too does not say, Of words; but, of the word: although so many words from the holy Scriptures are read, spoken and heard in the church frequently and solemnly. Just as, therefore, however long any one of us has laboured in preaching the Gospel, he is called a preacher not of words but of the word; and however long any one of you has listened diligently and earnestly to our preaching, he is called most eager to hear not words but the word: so, in the manner in which the Scriptures speak, and which ecclesiastical custom knows, whoever throughout his whole life, in which he bears this flesh, however long it may be drawn out, has spoken any words whatever, whether with the mouth or by thought alone, with an impenitent heart against the remission of sins which takes place in the Church, speaks a word against the Holy Spirit.
23. Omnis alia blasphemia, dimisso peccato in Spiritum sanctum, dimittitur, quare. Ideo autem non solum verbum quod dictum fuerit contra Filium hominis, sed omne prorsus peccatum et blasphemia remittetur hominibus; quia ubi hoc peccatum non fuerit cordis impoenitentis contra Spiritum sanctum, quo in Ecclesia peccata solvuntur, cuncta alia dimittuntur. Quomodo autem hoc dimittetur, quod etiam remissionem impedit aliorum? Omnia ergo dimittuntur eis, in quibus hoc non est quod nunquam dimittetur: in quibus est autem, quoniam hoc nunquam dimittitur, nec alia dimittuntur; quia omnium remissio vinculo istius impeditur. Non ergo propterea quicumque dixerit verbum contra Filium hominis, remittetur ei, qui autem dixerit contra Spiritum sanctum, non remittetur; quia in Trinitate major est Filio Spiritus sanctus, quod nullus unquam vel haereticus dixit: sed quoniam quisquis restiterit veritati, et blasphemaverit veritatem, quod est Christus, etiam post tantam sui praedicationem apud homines, ut Verbum caro fieret, et habitaret in nobis, quod est Filius hominis, idem ipse Christus, si non dixerit verbum illud cordis impoenitentis contra Spiritum sanctum, de quo dictum est, Qui non renatus fuerit ex aqua et Spiritu (Joan. III, 5); et de quo item dictum est, Accipite Spiritum sanctum; si cui dimiseritis peccata, dimittuntur ei (Id. XX, 22): id est, si poenituerit eum, accipiet per hoc donum remissionem omnium peccatorum, simul et hujus, quod verbum dixit contra Filium hominis; quia peccato ignorantiae sive contumaciae vel cujuscumque blasphemiae, non addidit peccatum impoenitentiae contra donum Dei et gratiam regenerationis vel reconciliationis, quae fit in Ecclesia in Spiritu sancto.
23. Every other blasphemy, the sin against the Holy Spirit excepted, is forgiven; why. For this reason, then, not only the word that has been spoken against the Son of Man, but absolutely every sin and blasphemy will be forgiven men: because where there has not been this sin of the impenitent heart against the Holy Spirit, by Whom sins are loosed in the Church, all the others are forgiven. But how shall this be forgiven, which even hinders the remission of the others? All things, therefore, are forgiven those in whom there is not this which will never be forgiven; but in those in whom it is, since this is never forgiven, neither are the others forgiven, because the remission of all is hindered by the bond of this one. It is not, therefore, for this reason that whoever has spoken a word against the Son of Man will be forgiven, but whoever has spoken against the Holy Spirit will not be forgiven, namely that in the Trinity the Holy Spirit is greater than the Son, which no one, not even a heretic, has ever said; but because whoever has resisted the truth and blasphemed the truth, which is Christ, even after His so great preaching of Himself among men, that the Word should become flesh and dwell among us, which is the Son of Man, the same Christ Himself, if he has not spoken that word of the impenitent heart against the Holy Spirit, of Whom it was said, Whoever has not been reborn of water and the Spirit (John 3:5); and of Whom it was likewise said, Receive the Holy Spirit; if you forgive anyone's sins, they are forgiven him (John 20:22): that is, if he repents, he will receive through this gift the remission of all sins, together also with this one, that he spoke a word against the Son of Man; because to the sin of ignorance or of obstinacy or of any blasphemy whatever he has not added the sin of impenitence against the gift of God and the grace of regeneration or reconciliation which takes place in the Church in the Holy Spirit.
CAPUT XIV. — 24. Non ideo Filii blasphemiam facilius quam Spiritus remitti, quia ille minor est in quantum homo. Proinde nec illud sentiendum est, quod
Chapter XIV. — 24. Blasphemy against the Son is not forgiven more easily than that against the Spirit for this reason, that He is lesser inasmuch as He is man. Accordingly, neither is that to be held which
Editors' notes and page, col. 457
Footnotes
(1) ‹anchor: call not visible in the foot image› · call in col 457
Eugypius et Fossatensis Ms., quam in ista gerit carne.
Eugippius and the manuscript of Saint-Maur-des-Fossés: quam in ista gerit carne ("which he bears in this flesh").
(printed under page 235)
(2) ‹anchor: est autem, quoniam› · call in col 457
Sic Mss. At editi, quomodo.
So the manuscripts. But the printed editions: quomodo ("how").
(printed under page 235)
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quidam putant, ideo remitti verbum quod dicitur contra Filium hominis, non remitti autem quod dicitur contra Spiritum sanctum, quia propter susceptam carnem factus est Filius hominis Christus. qua carne utique major est Spiritus sanctus, qui substantia propria aequalis est Patri et unigenito Filio secundum ejus divinitatem, secundum quam et ipse unigenitus Filius aequalis est Patri et Spiritui sancto. Nam si hoc propterea dictum esset, profecto de omni caetera blasphemia taceretur, ut haec sola remissibilis videretur, quae contra Filium hominis dicitur, quasi cum homo solus putatur. Cum vero praemissum sit, Omne peccatum, et blasphemia remittetur hominibus; quod etiam apud alium evangelistam ita positum est, Omnia dimittentur filiis hominum peccata et blasphemiae, quibus blasphemaverint: procul dubio et illa blasphemia quae contra Patrem dicitur, ista generalitate concluditur; et tamen haec sola irremissibilis definitur, quae dicitur contra Spiritum sanctum. Numquidnam et Pater formam servi accepit, qua sit major Spiritus sanctus? Non utique: sed ideo post universalem commemorationem omnium peccatorum omnisque blasphemiae, eminentius voluit exprimere blasphemiam, quae dicitur contra Filium hominis; quia etiamsi in illo peccato fuerint homines obligati, quod commemoravit, ubi ait, Si non venissem et locutus eis fuissem, peccatum non haberent (Joan. XV, 22): quod etiam in Evangelio secundum Joannem valde grave ostendit esse peccatum, ubi ait de ipso Spiritu sancto, cum eum se missurum esse promitteret, Ille arguet mundum de peccato, et de justitia, et judicio; de peccato quidem, quia non crediderunt in me (Id. XVI, 8, 9): tamen si non dixerit illa cordis impoenitentis duritia verbum contra Spiritum sanctum, etiam hoc quod dictum est contra Filium hominis remittetur.
some think, that the word spoken against the Son of Man is forgiven, but that spoken against the Holy Spirit is not forgiven, for this reason: because Christ was made the Son of Man on account of the flesh He took up, and than that flesh the Holy Spirit is certainly greater, Who in His own substance is equal to the Father and to the only-begotten Son according to His divinity, according to which the only-begotten Son Himself is also equal to the Father and to the Holy Spirit. For if it had been said for this reason, surely there would have been silence about all other blasphemy, so that this alone would seem forgivable which is spoken against the Son of Man, as when He is thought to be a man only. But since it was said beforehand, Every sin and blasphemy will be forgiven to men; which is also set down thus in another evangelist, All sins will be forgiven to the sons of men, and the blasphemies with which they have blasphemed: without doubt that blasphemy too which is spoken against the Father is included in this general statement; and yet this alone is defined as unforgivable which is spoken against the Holy Spirit. Did the Father too take the form of a servant, by which the Holy Spirit would be greater? Certainly not: but after the universal mention of all sins and of all blasphemy, He wished to express more prominently the blasphemy which is spoken against the Son of Man for this reason: because even if men have been bound by that sin which He mentioned where He says, If I had not come and spoken to them, they would not have sin (John 15:22), which He also shows to be a very grave sin in the Gospel according to John, where He says of the Holy Spirit Himself, when He was promising that He would send Him, He will convict the world of sin, and of justice, and of judgement; of sin indeed, because they have not believed in Me (John 16:8–9), yet if that hardness of an impenitent heart has not spoken a word against the Holy Spirit, even this which was spoken against the Son of Man will be forgiven.
CAPUT XV. — 25. Peccata dimittere totius est Trinitatis. Hic fortassis aliquis quaerat, utrum tantummodo Spiritus sanctus peccata dimittat, an et Pater et Filius. Respondemus, quod et Pater et Filius. Ipse enim Filius de Patre dicit: Si dimiseritis peccata hominibus, dimittet vobis et Pater vester peccata vestra. Cui nos quoque dicimus in oratione dominica, Pater noster qui es in coelis: atque inter caetera et hoc petimus, dicentes, Dimitte nobis debita nostra (Matth. VI, 14, 9, 12). De se autem ipse ait: Ut sciatis quod habeat Filius hominis potestatem in terra dimittendi peccata (Id. IX, 6). Si ergo, inquis, et Pater et Filius et Spiritus sanctus dimittunt peccata, cur illa impoenitentia quae nunquam dimittetur, tantummodo ad Spiritus blasphemiam dicitur pertinere; tanquam ille qui hoc impoenitentiae peccato fuerit obligatus, dono Spiritus sancti resistere videatur, quod eo dono fiat remissio peccatorum? Ubi et ego quaero, utrum Christus ejecerit daemonia, an et Pater et Spiritus sanctus? Si enim tantummodo Christus, quid est quod ipse dicit, Pater autem in me manens, ipse facit opera (Joan. XIV, 10)? Ita enim dictum est, Ipse facit opera; tanquam
Chapter XV. — 25. To forgive sins belongs to the whole Trinity. Here perhaps someone may ask whether the Holy Spirit alone forgives sins, or the Father and the Son as well. We answer that the Father and the Son do too. For the Son Himself says of the Father: If you forgive men their sins, your Father also will forgive you your sins. To Him we too say in the Lord's Prayer, Our Father, Who art in heaven: and among other things we ask this too, saying, Forgive us our debts (Matt. 6:14, 9, 12). And of Himself He says: That you may know that the Son of Man has power on earth to forgive sins (Matt. 9:6). If then, you say, the Father and the Son and the Holy Spirit forgive sins, why is that impenitence which will never be forgiven said to pertain only to blasphemy against the Spirit, as though he who has been bound by this sin of impenitence would seem to resist the gift of the Holy Spirit, because the remission of sins comes about by that gift? Here I too ask whether Christ cast out demons, or the Father and the Holy Spirit as well? For if Christ alone, what is it that He Himself says, But the Father abiding in Me, He does the works (John 14:10)? For thus it was said, He does the works; as though
Editors' notes and page, col. 458
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Editi, haec sola irremissibilis videretur; omisso, ut, quod habent Fossatensis Ms. et Eugypius.
The printed editions: haec sola irremissibilis videretur ("this alone would seem unforgivable"), with ut omitted, which the manuscript of Saint-Maur-des-Fossés and Eugippius have.
(printed under page 235)
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Filius non faciat, sed Pater manens in Filio. Cur ergo alio loco dicit, Pater meus usquemodo operatur, et ego operor? et paulo post, Quaecumque enim ille fecerit, haec et Filius similiter facit (Joan. V, 17, 19). Quod autem alio loco dicit, Si opera non fecissem in eis, quae nemo alius fecit (Id. XV, 24), ita dicit quasi solus faciat. Si autem haec ita dicuntur, ut tamen inseparabilia sint opera Patris et Filii; quid credendum est de Spiritu sancto, nisi quia et ipse pariter operatur? Nam in eo ipso loco, unde exorta est ista quaestio quam discutimus, cum Filius ejiceret daemonia, ipsc tamen ait, Si ego in Spiritu sancto ejicio daemonia, igitur pervenit in vos regnum Dei.
the Son does not do, but the Father abiding in the Son. Why then does He say in another place, My Father works until now, and I work? and a little after, For whatever things He has done, these the Son also does likewise (John 5:17, 19). But what He says in another place, If I had not done among them the works which no one else has done (John 15:24), He says as though He alone did them. If, however, these things are so said that the works of the Father and of the Son are nevertheless inseparable, what is to be believed concerning the Holy Spirit, except that He too works equally? For in that very place from which this question that we are discussing arose, when the Son was casting out demons, He nevertheless says, If I cast out demons in the Holy Spirit, then the kingdom of God has come upon you.
CAPUT XVI. — 26. Trinitatis potestas et operatio individua. Hic forte quis dicat, Spiritum sanctum dari potius a Patre et Filio, quam sua voluntate aliquid operari; et ad hoc pertinere quod dictum est, In Spiritu sancto ejicio daemonia, quod non ipse Spiritus, sed Christus id faeeret Spiritu: ut sic intelligatur quod dictum est, In Spiritu sancto ejicio, tanqnam diceretur, Spiritu sancto ejicio. Solent quippe ita loqui Scripturae, Interfecerunt in gladio: id est, gladio. Succenderunt in igni (Psal. LXXIII, 7): id est, igni. Et accepit Jesus cultros petrinos, in quibus circumcideret filios Israel (Josue V, 2, 3): id est, quibus circumcideret filios Israel. Sed qui propterea demunt Spiritui sancto propriam potestatem, illud attendant quod dictum a Domino legitur: Spiritus ubi vult spirat (Joan. III, 8). Illud vero quod Apostolus ait, Omnia autem haec operatur unus atque idem Spiritus; verendum est ne quisquam arbitretur, quod ea non operetur Pater et Filius, cum in eis operibus commemoraverit et donationes curationum, et operationes virtutum, ubi est utique et expulsio daemoniorum. Cum vero adjungit et dicit, Dividens propria unicuique prout vult (I Cor. XII, 11); nonne manifestat etiam sancti Spiritus potestatem, sed a Patre et Filio plane individuam? Si ergo haec ita dicuntur, ut tamen inseparabilis intelligatur operatio Trinitatis; ita ut cum operatio Patris dicitur, non eam sine Filio et Spiritu sancto intelligatur operari; et cum operatio Filii, non sine Patre et Spiritu sancto; et cum operatio Spiritus sancti, non sine Patre et Filio: satis notum est recte credentibus, vel etiam ut possunt intelligentibus, et illud ideo dictum esse de Patre, Ipse facit opera, quod ab illo sit etiam origo operum, a quo est existentia cooperantium personarum; quia et Filius de illo natus est, et Spiritus sanctus principaliter de illo procedit, de quo natus est Filius, et cum quo illi communis est idem Spiritus: et illud quod ait Dominus: Si opera non fecissem in eis, quae nemo alius fecit, non ad Patrem vel Spiritum retulisse, quod ei non sint in illis operibus cooperati; sed ad homines, a quibus leguntur multa facta miracula, et tamen a nullo quae Filius fecit: et quod ait Apostolus de Spiritu sancto, Omnia autem haec operatur unus atque idem Spiritus, non ideo dictum, quia non ei cooperatur Pater et Filius; sed quia in his operibus non sint multi sed unus Spiritus, et in diversis suis operationibus non est a se
Chapter XVI. — 26. The power and operation of the Trinity undivided. Here perhaps someone may say that the Holy Spirit is given by the Father and the Son rather than that He works anything by His own will; and that to this pertains what was said, I cast out demons in the Holy Spirit, namely that not the Spirit Himself, but Christ did this by the Spirit: so that what was said, I cast out in the Holy Spirit, is to be understood as though it were said, I cast out by the Holy Spirit. For the Scriptures are accustomed to speak thus: They slew in the sword: that is, with the sword. They burnt in fire (Ps. 73:7): that is, with fire. And Jesus took knives of stone, in which to circumcise the sons of Israel (Josh. 5:2–3): that is, with which to circumcise the sons of Israel. But let those who for this reason take away from the Holy Spirit His own power attend to what is read as said by the Lord: The Spirit breathes where He wills (John 3:8). But as to what the Apostle says, But all these things one and the same Spirit works, it is to be feared lest anyone should think that the Father and the Son do not work them, since among those works he has mentioned both gifts of healings and operations of powers, where there is surely also the expulsion of demons. But when he adds and says, Dividing to each one his own as He wills (1 Cor. 12:11), does he not show the power of the Holy Spirit as well, yet plainly undivided from the Father and the Son? If, then, these things are so said that the operation of the Trinity is nevertheless understood to be inseparable, so that when the operation of the Father is spoken of, it is not understood to operate without the Son and the Holy Spirit; and when the operation of the Son, not without the Father and the Holy Spirit; and when the operation of the Holy Spirit, not without the Father and the Son: it is well enough known to those who believe rightly, or even to those who understand as far as they are able, that this too was said of the Father, He does the works, for this reason, that from Him also is the origin of the works, from Whom is the existence of the cooperating Persons; because both the Son is born of Him, and the Holy Spirit proceeds principally from Him, of Whom the Son is born, and with Whom the same Spirit is common to Him: and that what the Lord said, If I had not done among them the works which no one else has done, He referred not to the Father or the Spirit, as though They had not cooperated with Him in those works, but to men, by whom many miracles are read to have been done, and yet by none those which the Son did: and that what the Apostle says of the Holy Spirit, But all these things one and the same Spirit works, was not said for this reason, that the Father and the Son do not cooperate with Him, but because in these works there are not many spirits but one Spirit, and in His diverse operations He is not with Himself
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ipse diversus.
Himself at variance.
27. Idem tractatur argumentum. Nec tamen inaniter, sed rationabiliter et veraciter dicitur Patrem dixisse, non Filium et Spiritum sanctum, Tu es Filius meus dilectus, in quo complacui (Luc. III, 22). Sed hoc miraculum de coelo sonabilis verbi, quamvis ad personam Patris tantummodo noscamus pertinere, cooperatos esse tamen Filium et Spiritum sanctum, non negamus. Neque enim quia tunc Filius carnem portans cum hominibus conversabatur in terra, ideo non erat etiam in sinu Patris tanquam unigenitum Verbum, quando illa de nube vox facta est; aut sapienter et spiritualiter credi potest, Deum Patrem operationem verborum suorum sonantium atque transeuntium a suae Sapientiae suique Spiritus cooperatione separasse. Eodem modo cum rectissime dicamus, non Patrem, nec Spiritum sanctum, sed Filium super mare ambulasse (Matth. XIV, 25), cujus unius caro erat illa et plantae fluctibus innitentes; illud tamen opus tanti miraculi Patrem et Spiritum sanctum cooperatos esse quis abnuat? Sic enim et solum Filium verissime dicimus ipsam suscepisse carnem, non Patrem aut Spiritum sanctum; et tamen hanc incarnationem ad solum Filium pertinentem, quisquis negat cooperatum Patrem aut Spiritum sanctum, non recte sapit. Item dicimus, nec Patrem, nec Filium, sed solum Spiritum sanctum, et in columbae specie, et in linguis velut igneis apparuisse, et dedisse pronuntiare illis in quos venerat, multis et variis linguis magnalia Dei (Id. III, 16, et Act. II, 3, 4): a quo tamen miraculo ad solum Spiritum sanctum pertinente, cooperationem Patris et Verbi unigeniti separare non possumus. Ita singulorum quoque in Trinitate opera Trinitas operatur, unicuique operanti cooperantibus duobus, conveniente in tribus agendi concordia, non in uno deficiente efficacia peragendi. Quae cum ita sint, hinc est quod Dominus Jesus in Spiritu sancto daemones ejicit. Neque enim et solus hoc implere non poterat, atque illud adjutorium tanquam huic operi non sufficiens assumebat; sed spiritum divisum in semetipsum, eo Spiritu congruebat expelli, quem Pater et Filius non divisi in semetipsis communiter habent.
27. The same argument is treated. Yet it is not idly, but reasonably and truthfully, said that the Father, not the Son and the Holy Spirit, said, Thou art My beloved Son, in Whom I am well pleased (Luke 3:22). But although we know that this miracle of a word sounding from heaven belongs to the person of the Father alone, we do not deny that the Son and the Holy Spirit cooperated in it. For it is not the case that, because the Son, bearing flesh, was then dwelling with men on earth, He was therefore not also in the bosom of the Father as the only-begotten Word when that voice came from the cloud; nor can it wisely and spiritually be believed that God the Father separated the operation of His words, sounding and passing away, from the cooperation of His Wisdom and of His Spirit. In the same way, when we most rightly say that not the Father, nor the Holy Spirit, but the Son walked upon the sea (Matt. 14:25), since that flesh and those soles pressing upon the waves were His alone, yet who would deny that the Father and the Holy Spirit cooperated in that work of so great a miracle? For thus too we say most truly that the Son alone took that flesh upon Himself, not the Father or the Holy Spirit; and yet whoever denies that the Father or the Holy Spirit cooperated in this incarnation, which belongs to the Son alone, does not think rightly. Likewise we say that neither the Father nor the Son, but the Holy Spirit alone, both appeared in the form of a dove and in tongues as of fire, and gave to those upon whom He had come to proclaim in many and various tongues the great works of God (Matt. 3:16; Acts 2:3–4); yet from this miracle, which belongs to the Holy Spirit alone, we cannot separate the cooperation of the Father and of the only-begotten Word. Thus the Trinity also works the works of each one in the Trinity, the two cooperating with each one who works, with concord of acting among the three, and with no lack of power to accomplish in any one. Since these things are so, it is for this reason that the Lord Jesus casts out demons in the Holy Spirit. For it was not that He could not accomplish this even alone, and took that help to Himself as though He were not sufficient for this work; but it was fitting that a spirit divided against itself should be driven out by that Spirit whom the Father and the Son, not divided in themselves, have in common.
CAPUT XVII. — 28. Peccata non remittuntur extra Ecclesiam. Sic et peccata, quia praeter Ecclesiam non dimittuntur, in eo Spiritu dimitti oportebat, quo in unum Ecclesia congregatur. Denique si quemquam extra Ecclesiam suorum poeniteat peccatorum, et hujus tanti peccati quo alienus est ab Ecclesia Dei cor impoenitens habeat, quid ei prodest illa poenitentia; cum isto solo verbum dicat contra Spiritum sanctum, quo extraneus est ab Ecclesia, quae accepit hoc donum, ut in ea in Spiritu sancto fiat remissio peccatorum? Quam remissionem cum Trinitas faciat, proprie tamen ad Spiritum sanctum intelligitur pertinere. Ipse enim est Spiritus adoptionis filiorum, in
Chapter XVII. — 28. Sins are not remitted outside the Church. So too sins, since they are not forgiven outside the Church, had to be forgiven in that Spirit by whom the Church is gathered into one. In short, if anyone outside the Church repents of his sins, and yet has a heart unrepentant of this so great sin by which he is estranged from the Church of God, what does that repentance profit him, since by this alone he speaks a word against the Holy Spirit, that he is a stranger to the Church, which has received this gift, that in it the remission of sins should take place in the Holy Spirit? Although the Trinity effects this remission, yet it is understood to belong properly to the Holy Spirit. For He is the Spirit of the adoption of sons, in
Editors' notes and page, col. 460
Footnotes
(1) ‹anchor: call not visible in the foot image› · call in col 460 (note printed under col 460; the call itself not seen, may stand in col 459)
Aliquot Mss., divisus.
Some manuscripts: divisus ("divided").
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(a) ‹anchor: call not visible in the foot image› · call in col 460 (note printed under col 460; the call itself not seen, may stand in col 459)
Vide supra, serm. 52.
See above, sermon 52.
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quo clamamus, Abba, Pater (Rom. VIII, 15): ut ei possimus dicere, Dimitte nobis debita nostra (Matth. VI, 12). Et in hoc cognoscimus, sicut dicit Apostolus Joannes, quoniam Christus manet in nobis, de Spiritu suo, quem dedit nobis (I Joan. III, 24). Ipse Spiritus testimonium reddit spiritui nostro, quod sumus filii Dei (Rom. VIII, 16). Ad ipsum enim pertinet societas, qua efficimur unum corpus unici Filii Dei. Unde scriptum est: Si qua igitur exhortatio in Christo, si quod solatium charitatis, si qua societas Spiritus (Philipp. II, 1). Propter hanc societatem illi in quos primitus venit, linguis omnium gentium sunt locuti. Quia sicut per linguas consociatior est societas generis humani; sic oportebat per linguas omnium gentium significari istam societatem filiorum Dei et membrorum Christi futuram in omnibus gentibus: ut quemadmodum tunc ille apparebat accepisse Spiritum sanctum, qui loquebatur linguis omnium gentium; ita se nunc ille agnoscat accepisse Spiritum sanctum, qui tenetur vinculo pacis Ecclesiae, quae diffunditur in omnibus gentibus. Unde dicit Aposto⟨l⟩us: Studentes servare unitatem Spiritus in vinculo ⟨p⟩acis (Ephes. IV, 3).
whom we cry, Abba, Father (Rom. 8:15), so that we may say to Him, Forgive us our debts (Matt. 6:12). And in this we know, as the Apostle John says, that Christ abides in us, by His Spirit, whom He has given us (1 John 3:24). The Spirit Himself bears witness to our spirit that we are sons of God (Rom. 8:16). For to Him belongs the fellowship by which we are made one body of the only Son of God. Hence it is written: If therefore there is any exhortation in Christ, if any consolation of charity, if any fellowship of the Spirit (Phil. 2:1). On account of this fellowship those upon whom He first came spoke in the tongues of all nations. For just as the fellowship of the human race is more closely bound together through tongues, so it was fitting that this fellowship of the sons of God and members of Christ, which was to be in all nations, should be signified through the tongues of all nations: so that, just as then that man was seen to have received the Holy Spirit who spoke in the tongues of all nations, so now that man may recognize that he has received the Holy Spirit who is held by the bond of peace of the Church, which is spread abroad in all nations. Hence the Apostle says: Eager to keep the unity of the Spirit in the bond of peace (Eph. 4:3).
CAPUT XVIII. — 29. Spiritus sanctus et Patris et Filii Spiritus est. Quod autem sit ipse Spiritus Patris, ipse Filius dicit, De Patre procedit (Joan. XV, 26): et alio loco, Non enim vos estis qui loquimini, sed Spiritus Patris vestri qui loquitur in vobis (Matth. X, 20). Quod vero ipse sit et Spiritus Filii, Apostolus dicit: Misit Deus Spiritum Filii sui in corda nostra, clamantem, Abba, Pater (Galat. IV, 6): hoc est, clamare facientem. Nos enim clamamus; sed in illo, id est, ipso diffundente charitatem in cordibus nostris, sine qua inaniter clamat quicumque clamat. Unde item dicit: Quisquis autem Spiritum Christi non habet, hic non est ejus (Rom. VIII, 9). Ad quem ergo in Trinitate proprie pertineret hujus communio societatis, nisi ad eum Spiritum qui est Patri Filioque communis?
Chapter XVIII. — 29. The Holy Spirit is the Spirit both of the Father and of the Son. Now that He is the Spirit of the Father, the Son Himself says, He proceeds from the Father (John 15:26); and in another place, For it is not you who speak, but the Spirit of your Father who speaks in you (Matt. 10:20). And that He is also the Spirit of the Son, the Apostle says: God sent the Spirit of His Son into our hearts, crying, Abba, Father (Gal. 4:6), that is, making [us] cry. For it is we who cry; but in Him, that is, as He pours forth charity in our hearts, without which whoever cries cries in vain. Hence he likewise says: But whoever does not have the Spirit of Christ, he is not His (Rom. 8:9). To whom, then, within the Trinity would the communion of this fellowship properly belong, if not to that Spirit who is common to the Father and the Son?
30. Extra Ecclesiam non habetur Spiritus sanctus. Hunc Spiritum quod illi non habeant, qui sunt ab Ecclesia segregati, Judas apostolus apertissime declaravit, dicens: Qui se ipsos segregant, animales, Spiritum non habentes (Judae 19). Unde in ipsa Ecclesia etiam illos qui per nomina hominum, quamvis in unitate ejus constitutorum, quaedam schismata moliebantur, Paulus Apostolus arguens, inter caetera ait: Animalis autem homo non percipit quae sunt Spiritus Dei; stultitia enim est illi, et non potest scire, quoniam spiritualiter dijudicatur (I Cor. II, 14). Ostendit quid dixerit, non percipit, id est, scientiae non capit verbum. Hos in Ecclesia constitutos parvulos, dicit nondum spirituales, sed adhuc carnales, et lacte alendos, non esca. Quasi parvulis, inquit, in Christo lac vobis potum dedi, non escam: nondum
30. Outside the Church the Holy Spirit is not possessed. That those who are separated from the Church do not have this Spirit, the apostle Jude declared most openly, saying: Those who separate themselves, animal [men], not having the Spirit (Jude 19). Hence also in the Church itself, rebuking those who, by means of the names of men, though [they were] established in its unity, were attempting certain schisms, the Apostle Paul says among other things: But the animal man does not perceive the things that are of the Spirit of God; for it is foolishness to him, and he cannot know, because it is judged spiritually (1 Cor. 2:14). He shows what he meant by does not perceive, that is, he does not grasp the word of knowledge. These little ones established in the Church he calls not yet spiritual but still carnal, and to be nourished with milk, not with solid food. As to little ones, he says, in Christ I gave you milk to drink, not solid food: not yet
Editors' notes and page, col. 461
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Duo Mss., consolatio constat generis humani. Sic etiam Flori collectio ad Ephes. IV; sed ad Philipp. II habet cum Eugypio, consociatio constat generis humani.
Two manuscripts: consolatio constat generis humani ("the consolation of the human race consists"). So too the collection of Florus on Ephesians 4; but on Philippians 2 it has, with Eugippius, consociatio constat generis humani ("the fellowship of the human race consists").
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Fossatensis codex et Bedae Collectio manuscripta ac inedita, scientia non capit. Verum hos in Ecclesia, etc. Am. et Er., scientiam non capit verbi.
The codex of Saint-Maur-des-Fossés and the manuscript, unpublished Collection of Bede: scientia non capit. Verum hos in Ecclesia, etc. ("does not grasp by knowledge. But these in the Church," etc.). The editions of Amerbach and Erasmus: scientiam non capit verbi ("does not grasp the knowledge of the word").
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enim poteratis; sed nec adhuc quidem potestis. Ubi dicitur, nondum, vel, non adhuc, profecto non desperatur; si eo tenditur, ut sit aliquando quod nondum est. Adhuc enim estis, inquit, carnales. Et ostendens unde sint carnales: Cum enim sit, inquit, inter vos aemulatio, et contentio, nonne carnales estis, et secundum hominem ambulatis? Atque idipsum planius aperiens: Cum enim quis dicat, Ego quidem, inquit, sum Pauli; alius autem, ego Apollo; nonne homines estis? Quid ergo Apollo? quid autem Paulus? Ministri, per quos credidistis (I Cor. III, 1-5). Hi ergo, id est, Paulus et Apollo, concordes erant in unitate Spiritus et vinculo pacis; et tamen quia eos isti inter se dividere, et pro altero inflari adversus alterum coeperant, dicuntur homines et carnales et animales, non valentes percipere quae sunt Spiritus Dei: et tamen quia non sunt ab Ecclesia segregati, parvuli appellantur in Christo; quos utique vel angelos vel deos esse cupiebat, quos arguebat quia homines erant, id est, in his contentionibus non quae Dei sunt, sed quae hominum sapiebant. De illis vero qui sunt ab Ecclesia segregati, non dictum est, Ea quae sunt Spiritus non percipientes; ne ad scientiae perceptionem referretur: sed dictum est, Spiritum non habentes. Non est autem consequens ut qui habet, etiam sciendo percipiat quod habet.
indeed were you able; but not even now are you able. Where it is said "not yet", or "not even now", there is certainly no despairing; if the aim is that there should at some time be what is not yet. For you are still, he says, carnal. And showing why they are carnal: For since there is, he says, among you jealousy and strife, are you not carnal, and do you not walk according to man? And opening up this same thing more plainly: For when someone says, I indeed, he says, am of Paul; but another, I of Apollo; are you not men? What then is Apollo? and what is Paul? Ministers, through whom you believed (1 Cor. 3:1–5). These, therefore, that is, Paul and Apollo, were in concord in the unity of the Spirit and the bond of peace; and yet, because these men had begun to divide them among themselves, and to be puffed up for the one against the other, they are called men, both carnal and animal, not able to perceive the things that are of the Spirit of God: and yet, because they are not separated from the Church, they are called little ones in Christ; whom he certainly wished to be either angels or gods, whom he reproved because they were men, that is, in these contentions they savoured not the things that are of God, but those that are of men. But of those who are separated from the Church it was not said, Not perceiving the things that are of the Spirit, lest it be referred to the perception of knowledge: but it was said, Not having the Spirit. It does not follow, however, that whoever has [Him] also perceives by knowing what he has.
31. Homines et carnales, et animales, parvuli in Christo. Habent ergo istum Spiritum in Ecclesia constituti parvuli in Christo, adhuc animales atque carnales, quid habeant percipere non valentes, id est, intelligere et nosse. Nam quomodo essent parvuli in Christo, nisi renati ex Spiritu sancto? Nec mirum videri debet, quod quisque aliquid habet, et quod habet ignorat. Ut enim taceam de omnipotentis divinitate atque incommutabilis Trinitatis unitate; quis facile scientia percipiat quid sit anima? et quis non habet animam? Postremo ut certissime noverimus quod parvuli in Christo non percipientes quae sunt Spiritus Dei, habent tamen Spiritum Dei; paulo post Paulum apostolum intueamur, quemadmodum eos ipsos increpans ait: Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis (Ibid. 16)? Hoc utique nullo modo diceret ab Ecclesia segregatis, qui dicti sunt Spiritum non habentes.
31. Men both carnal and animal, little ones in Christ. Those, therefore, who are established in the Church as little ones in Christ, still animal and carnal, have this Spirit, though not able to perceive what they have, that is, to understand and to know it. For how would they be little ones in Christ, unless reborn of the Holy Spirit? Nor ought it to seem astonishing that someone has something and does not know what he has. For, to say nothing of the divinity of the Almighty and the unity of the unchangeable Trinity, who easily perceives by knowledge what the soul is? And who does not have a soul? Finally, so that we may know most certainly that the little ones in Christ, not perceiving the things that are of the Spirit of God, nevertheless have the Spirit of God, let us look at the apostle Paul a little further on, how, rebuking these very people, he says: Do you not know that you are the temple of God, and that the Spirit of God dwells in you (ibid. 16)? This he would by no means say to those separated from the Church, who were described as not having the Spirit.
CAPUT XIX. — 32. Ficti catholici, haeretici et schismatici Spiritum sanctum non habent. Sed nec ille dicendus est esse in Ecclesia, et ad istam societatem Spiritus pertinere, qui ovibus Christi corporali tantum commixtione ficto corde miscetur. Sanctus enim Spiritus disciplinae fugiet fictum (Sap. I, 5). Quapropter quicumque in schismaticis vel haereticis congregationibus, vel potius segregationibus baptizantur, quamvis non sint renati Spiritu, tanquam Ismaeli similes, qui secundum carnem natus est Abrahae, non sicut Isaac, qui secundum spiritum, quia per repromissionem (Galat. IV, 28, 29); tamen cum ad Catholicam veniunt, et societati Spiritus aggregantur, quem foris
Chapter XIX. — 32. Feigned catholics, heretics and schismatics do not have the Holy Spirit. But neither is he to be said to be in the Church, and to belong to this fellowship of the Spirit, who mingles with the sheep of Christ only by bodily intermixture, with a feigned heart. For the Holy Spirit of discipline will flee from what is feigned (Wis. 1:5). Wherefore whoever are baptized in schismatic or heretical congregations, or rather segregations, although they are not reborn of the Spirit, being like Ishmael, who was born to Abraham according to the flesh, not as Isaac, who [was born] according to the spirit, because through the promise (Gal. 4:28–29); nevertheless, when they come to the Catholic [Church], and are joined to the fellowship of the Spirit, Whom outside
Editors' notes and page, col. 462
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Am. Er. et Fossatensis liber, sed eo tenditur.
The editions of Amerbach and Erasmus and the book of Saint-Maur-des-Fossés: sed eo tenditur ("but one tends towards it").
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Editi : Ministri Christi, per quos credidistis. Abest, Christi, a Mss. et a graeco textu Apostoli.
The printed editions: Ministri Christi, per quos credidistis ("Ministers of Christ, through whom you believed"). Christi is absent from the manuscripts and from the Greek text of the Apostle.
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procul dubio non habebant, non eis repetitur lavacrum carnis. Non enim defuit etiam foris positis ista forma pietatis: sed accedit eis, quae nisi intus non potest dari, unitas Spiritus in vinculo pacis. Tales quippe erant, antequam catholici essent, de qualibus dicit Apostolus: Habentes formam pietatis, virtutem autem ejus abnegantes (II Tim. III, 5). Potest enim esse visibilis forma palmitis etiam praeter vitem; sed invisibilis vita radicis haberi non potest, nisi in vite. Proinde corporalia Sacramenta, quae portant et celebrant etiam segregati ab unitate corporis Christi, formam possunt exhibere pietatis; virtus vero pietatis invisibilis et spiritualis ita in eis non potest esse, quemadmodum sensus non sequitur hominis membrum, quando amputatur a corpore.
they without doubt did not have, the washing of the flesh is not repeated for them. For even those placed outside did not lack this form of piety; but there is added to them what cannot be given except within, the unity of the Spirit in the bond of peace. For such, before they were catholics, were those of whom the Apostle says: Having the form of piety, but denying its power (2 Tim. 3:5). For the visible form of a branch can exist even apart from the vine; but the invisible life of the root cannot be had except in the vine. Therefore the bodily Sacraments, which even those separated from the unity of the body of Christ carry and celebrate, can display the form of piety; but the invisible and spiritual power of piety cannot be in them, just as sensation does not follow a man's limb when it is amputated from the body.
CAPUT XX. — 33. Remissio peccatorum non extra Ecclesiam. Quae cum ita sint, remissio peccatorum, quoniam non datur nisi in Spiritu sancto, in illa Ecclesia tantummodo dari potest, quae habet Spiritum sanctum. Hoc enim fit remissione peccatorum, ne princeps peccati, spiritus qui in se ipsum divisus est, regnet in nobis, ut eruti a potestate spiritus immundi, templum deinceps efficiamur Spiritus sancti; et a quo mundamur accipiendo indulgentiam, ipsum accipiamus habitatorem ad faciendam, augendam, perficiendamque justitiam. Nam et in primo ejus adventu, cum hi qui eum acceperant, linguis omnium gentium loquerentur, et stupentes eos qui aderant, alloqueretur apostolus Petrus; compuncti sunt corde, et dixerunt ad Petrum et ad Apostolos: Quid ergo faciemus, fratres? monstrate nobis. Et dixit Petrus ad eos: Agite poenitentiam, et baptizetur unusquisque vestrum in nomine Jesu Christi, in remissionem peccatorum; et accipietis donum Spiritus sancti (Act. II, 37, 38). Utique in Ecclesia utrumque factum est; id est, et peccatorum remissio, et doni hujus acceptio, in qua erat Spiritus sanctus. Ideo autem in nomine Jesu Christi, quia cum eumdem Spiritum sanctum promitteret: Quem mittet, inquit, Pater in nomine meo (Joan. XIV, 26). Neque enim habitat in quoquam Spiritus sanctus sine Patre et Filio: sicut nec Filius sine Patre et Spiritu sancto, nec sine illis Pater. Inseparabilis quippe est babitatio, quorum est inseparabilis operatio: sed singillatim plerumque per creaturae significationes, non per suam substantiam demonstrantur; sicut sua temporum spatia syllabis occupantibus separatim voce pronuntiantur: nec tamen a se ipsis ullis intervallis momentisque temporum separantur. Non enim unquam dici possunt simul, cum esse non possint nisi semper simul. Sed ut jam non semel diximus, ideo remissio peccatorum, qua in se divisi spiritus evertitur et expellitur regnum, ideo societas unitatis Ecclesiae Dei, extra quam non fit ipsa remissio peccatorum, tanquam proprium est opus Spiritus sancti, Patro sane et Filio cooperantibus, quia societas est quodam modo Patris et Filii ipse Spiritus sanctus.
Chapter XX. — 33. The remission of sins is not outside the Church. Since these things are so, the remission of sins, since it is not given except in the Holy Spirit, can be given only in that Church which has the Holy Spirit. For this is brought about by the remission of sins: that the prince of sin, the spirit who is divided against himself, may not reign in us; that, rescued from the power of the unclean spirit, we may thereafter be made a temple of the Holy Spirit; and that He by Whom we are cleansed in receiving pardon, Him we may receive as indweller for doing, increasing and perfecting righteousness. For at His first coming also, when those who had received Him were speaking in the tongues of all nations, and the apostle Peter was addressing those who were present and astonished, they were pierced in heart, and said to Peter and to the Apostles: What then shall we do, brothers? show us. And Peter said to them: Do penance, and let each one of you be baptized in the name of Jesus Christ, for the remission of sins; and you will receive the gift of the Holy Spirit (Acts 2:37–38). Certainly both were done in the Church, that is, both the remission of sins and the reception of this gift, in which the Holy Spirit was. And it was in the name of Jesus Christ for this reason, that when He promised the same Holy Spirit, He said: Whom the Father will send in My name (John 14:26). For the Holy Spirit does not dwell in anyone without the Father and the Son, just as neither does the Son without the Father and the Holy Spirit, nor the Father without them. For inseparable is the indwelling of those whose working is inseparable; but for the most part they are shown singly through significations in the creature, not through their own substance; just as [their names] are pronounced separately by the voice, their syllables occupying their own spans of time, and yet they are not separated from one another by any intervals or moments of time. For they can never be spoken at once, though they cannot exist except always at once. But, as we have said more than once, the remission of sins, by which the kingdom of the spirit divided against itself is overthrown and expelled, and the fellowship of the unity of the Church of God, outside which this remission of sins does not take place, are as it were the proper work of the Holy Spirit, the Father indeed and the Son cooperating, because the Holy Spirit Himself is in a certain manner the fellowship of the Father and the Son.
Editors' notes and page, col. 463
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Sic Am. Er. et plerique Mss. At Lov.: Hic enim fit remissio. Fossatensis Ms., In hoc enim fit remissio.
So the editions of Amerbach and Erasmus and most manuscripts. But the Louvain edition: Hic enim fit remissio ("For here remission is made"). The manuscript of Saint-Maur-des-Fossés: In hoc enim fit remissio ("For in this remission is made").
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Nam Pater non communiter habetur Pater a Filio et Spiritu sancto: quia non est Pater amborum. Et Filius non communiter habetur Filius a Patre et Spiritu sancto: quia non est Filius amborum. Spiritus autem sanctus communiter habetur a Patre et Filio: quia Spiritus est unus amborum.
For the Father is not held in common as Father by the Son and the Holy Spirit, because He is not the Father of both. And the Son is not held in common as Son by the Father and the Holy Spirit, because He is not the Son of both. But the Holy Spirit is held in common by the Father and the Son, because He is the one Spirit of both.
CAPUT XXI. — 34. Impoenitentiam irremissibilis blasphemiae nomine intelligendam esse suadetur ex Luca. Quisquis igitur reus fuerit impoenitentiae contra Spiritum, in quo unitas et societas communionis congregatur Ecclesiae, nunquam illi remittetur; quia hoc sibi clausit, ubi remittitur: et merito damnabitur cum spiritu qui in se ipsum divisus est, divisus et ipse contra Spiritum sanctum qui in se ipsum divisus non est. Hoc et ipsa evangelica testimonia nos admonent, si ea perscrutemur attentius. Nam secundum Lucam quidem non ibi hoc dicit Dominus, ubi respondet eis qui dixerunt quod in principe daemoniorum ejicit daemones, non ei remitti qui blasphemaverit in Spiritum sanctum. Unde apparet, non semel hoc a Domino dictum: sed ibi quoque non negligenter praetereundum quo loco dictum sit. Loquebatur enim de his qui eum confessi essent, vel negassent coram hominibus, ubi ait, Dico autem vobis, Quicumque confessus fuerit me coram hominibus, et Filius hominis confitebitur in illo coram Angelis Dei: qui autem negaverit me coram hominibus, denegabitur coram Angelis Dei. Et ne ex hoc apostoli Petri desperaretur salus, qui eum coram hominibus ter negavit, continuo subjecit: Et omnis qui dicit verbum in Filium hominis, remittetur illi: ei autem qui in Spiritum sanctum blasphemaverit, non remittetur (Luc. XII, 8-10): illa scilicet blasphemia cordis impoenitentis, qua resistitur remissioni peccatorum, quae fit in Ecclesia per Spiritum sanctum. Quam blasphemiam Petrus non habuit, quem mox poenituit quando amare flevit (Matth. XXVI, 69-75); victoque spiritu qui in se ipsum divisus est, et qui eum vexandum poposcerat, contra quem pro illo Dominus rogavit ne deficeret fides ejus (Luc. XXII, 31, 32); accepit etiam ipsum cui non restitit, Spiritum sanctum, ut non solum ei remitteretur peccatum sed per eum praedicaretur et daretur remissio peccatorum.
Chapter XXI. — 34. It is shown from Luke that impenitence is to be understood under the name of the unforgivable blasphemy. Whoever, then, is guilty of impenitence against the Spirit, in Whom the unity and fellowship of the communion of the Church is gathered together, it will never be forgiven him, because he has shut himself off from that in which forgiveness is given; and he will deservedly be condemned with the spirit that is divided against itself, being himself also divided against the Holy Spirit, Who is not divided against Himself. The testimonies of the Gospel themselves also admonish us of this, if we examine them more attentively. For according to Luke the Lord does not say this, that there is no forgiveness for him who has blasphemed against the Holy Spirit, in the place where He answers those who said that He cast out demons by the prince of the demons. From this it appears that this was not said by the Lord only once; but there too the place in which it was said must not be passed over carelessly. For He was speaking of those who should have confessed Him or denied Him before men, where He says: But I say to you, Whoever confesses Me before men, the Son of man also will confess in him before the angels of God; but whoever denies Me before men will be denied before the angels of God. And lest from this the salvation of the apostle Peter, who denied Him three times before men, should be despaired of, He immediately added: And everyone who speaks a word against the Son of man, it will be forgiven him; but to him who blasphemes against the Holy Spirit it will not be forgiven (Luke 12:8–10): that is, the blasphemy of the impenitent heart, by which resistance is made to the forgiveness of sins which takes place in the Church through the Holy Spirit. This blasphemy Peter did not have, for he soon repented when he wept bitterly (Matt. 26:69–75); and having overcome the spirit that is divided against itself, and that had demanded to have him to sift, against which the Lord prayed for him that his faith might not fail (Luke 22:31–32), he received also that very Holy Spirit Whom he had not resisted, so that not only might his sin be forgiven him, but through him the forgiveness of sins might be preached and given.
35. Ex aliis duobus evangelistis idem insinuatur. Apud duos autem alios evangelistas quod narratur, ut de blasphemia Spiritus haec sententia diceretur, causa exstitit ex commemoratione spiritus immundi, qui in se ipsum divisus est. Dictum enim erat de Domino, quod in principe daemonum ejiceret daemones: ibi se Dominus ait in Spiritu sancto ejicere daemones, ut Spiritus qui non est in se divisus, eum qui in se divisus est vincat atque ejiciat; ille autem homo in ejus perditione remaneat, qui in hujus qui in se divisus non est, pacem per impoenitentiam transire detrectat. Hoc enim Marcus ita narrat: Amen dico vobis, quia omnia dimittentur hominibus peccata, et blasphemiae
35. The same is intimated from the other two evangelists. As for what is related in the other two evangelists, the occasion for this sentence being spoken concerning blasphemy of the Spirit arose from the mention of the unclean spirit, which is divided against itself. For it had been said of the Lord that He cast out demons by the prince of the demons; thereupon the Lord says that He casts out demons by the Holy Spirit, so that the Spirit Who is not divided against Himself may overcome and cast out the one who is divided against himself, but that man may remain in the perdition of the latter who, through impenitence, refuses to pass over into the peace of Him Who is not divided against Himself. For Mark relates it thus: Amen I say to you, that all sins will be forgiven to men, and blasphemies
Editors' notes and page, col. 464
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Editi, confitebitur illum. At Mss., in illo; juxta graecum, [Greek words illegible on the scan].
The printed editions: confitebitur illum ("will confess him"). But the manuscripts: in illo ("in him"), in accordance with the Greek, [Greek words illegible on the scan].
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- other: the word blasphemiae was split at the column break and stands whole here; the English ended on a doubled fragment of the word and was mended by Q1a to the whole word. The Greek words that close foot note 1 stand on a second line that is only faint specks in the foot image, UNSURE. The right edge of the column image clips the line ends (two hyphens and the comma after the chapter numeral of the second Luke reference are not visible).
quibus blasphemaverint : qui autem blasphemaverit in Spiritum sanctum, non habet remissionem in aeternum, sed reus erit aeterni delicti. Haec verba Domini cum dixisset, sua deinde conjunxit dicens : Quoniam dicebant, Spiri⟨t⟩um immundum habet (Marc. III, 28-30) : ut ostenderet, hinc fuisse exortam causam, ut hoc diceret, eo quod dixerant eum in Beelzebub principe daemoniorum daemones pellere. Non quia esset blasphemia quae non remittitur, cum et haec remittatur, si recta poenitentia consequatur : sed quod hinc, ut dixi, causa exstitit ut a Domino illa sententia proferretur, facta mentione spiritus immundi, quem adversum se ipsum divisum Dominus ostendit, propter Spiritum sanctum, qui non solum adversum se divisus non est, sed etiam quos colligit efficit indivisos, peccata quae adversum se divisa sunt dimittendo, eosque mundatos inhabitando ; ut sit, quemadmodum scriptum est in Actibus Apostolorum, Multitudinis credentium erat cor unum et anima una (Act. IV, 32). Cui dono remissionis non resistit, nisi qui duritiam cordis impoenitentis habuerit. Nam et alio loco dixerunt Judaei de Domino, quod daemonium haberet (Joan. VII, 20, et VIII, 48), nec tamen ibi aliquid dixit de blasphemia Spiritus sancti : quoniam non ita objecerunt spiritum immundum, ut in se divisus ex ore ipsorum possit ostendi, sicut Beelzebub a quo ejici daemones posse dixerunt.
with which they have blasphemed; but whoever has blasphemed against the Holy Spirit has no forgiveness for ever, but will be guilty of an eternal offence. When the Lord had said these words, He then joined His own, saying: Because they were saying, He has an unclean spirit (Mark 3:28–30): to show that the cause of His saying this had arisen from this, namely that they had said that He cast out demons by Beelzebub, the prince of demons. Not that there was a blasphemy which is not forgiven, since this too is forgiven if right repentance follows; but because from this, as I said, the occasion arose for that sentence to be uttered by the Lord, mention having been made of the unclean spirit, whom the Lord showed to be divided against himself, on account of the Holy Spirit, Who not only is not divided against Himself, but even makes undivided those whom He gathers, by forgiving the sins which are divided against themselves, and by dwelling in those who have been cleansed; so that it may be, as it is written in the Acts of the Apostles, Of the multitude of believers there was one heart and one soul (Acts 4:32). This gift of forgiveness no one resists except one who has had the hardness of an impenitent heart. For in another place too the Jews said of the Lord that He had a demon (John 7:20, and 8:48), and yet there He said nothing of blasphemy of the Holy Spirit: because they did not so cast an unclean spirit in His teeth that out of their own mouth he could be shown to be divided against himself, as was Beelzebub, by whom they had said demons could be cast out.
CAPUT XXII. — 36. Unitati Ecclesiae corde impoenitenti resistere, blasphemia est irremissibilis. In hac vero lectione secundum Matthaeum, multo manifestius aperuit Dominus quid hic vellet intelligi : id est, quod ipse dicat verbum contra Spiritum sanctum, qui unitati Ecclesiae corde impoenitenti resistit, ubi in Spiritu sancto fit remissio pecoatorum. Hunc enim Spiritum non habent, ut jam dictum est, qui etiam Christi sacramenta portantes atque tractantes, ab ejus congregatione sejuncti sunt. Nam ubi dixit de divisione satanae adversus satanam, et quod ipse in Spiritu sancto ejiceret daemones, utique in spiritu qui non est adversus se ipsum, sicut ille, divisus ; ibi continuo, ne per illos qui sub nomine Christi extra ejus ovile conventicula sua congregant, quisquam putaret etiam regnum Christi adversum se esse divisum, Qui non est mecum, inquit, contra me est ; et qui non congregat mecum, spargit : ut illos ostenderet ad se non pertinere, qui extra congregando nollent congregare, sed spargere. Deinde subjunxit, Ideo dico vobis : Omne peccatum et blasphemia remittetur hominibus ; Spiritus autem blasphemia non remittetur. Quid est hoc? Ideo sola Spiritus blasphemia non remittetur, quoniam qui non est cum Christo, contra ipsum est ; et qui non cum illo congregat, spargit? Ideo utique. Qui enim non cum illo congregat, quomodolibet sub ejus nomine congreget, non habet Spiritum sanctum.
Chapter XXII. — 36. To resist the unity of the Church with an impenitent heart is the unforgivable blasphemy. But in this reading according to Matthew the Lord disclosed much more plainly what He wished to be understood here: that is, that he speaks a word against the Holy Spirit who with an impenitent heart resists the unity of the Church, where the forgiveness of sins takes place in the Holy Spirit. For this Spirit, as has already been said, they do not have who, even while carrying and handling the sacraments of Christ, are separated from His congregation. For when He had spoken of the division of Satan against Satan, and of His own casting out of demons in the Holy Spirit, that is, in the Spirit Who is not, as that one is, divided against Himself, there immediately, lest anyone should think, because of those who gather their conventicles under the name of Christ outside His fold, that the kingdom of Christ too is divided against itself, He says, He who is not with Me is against Me; and he who does not gather with Me scatters: to show that those do not belong to Him who, by gathering outside, would not gather but scatter. Then He added, Therefore I say to you: Every sin and blasphemy will be forgiven to men; but the blasphemy of the Spirit will not be forgiven. What is this? Is the blasphemy of the Spirit alone not forgiven for this reason, that he who is not with Christ is against Him, and he who does not gather with Him scatters? For this reason, certainly. For he who does not gather with Him, however much he may gather under His name, does not have the Holy Spirit.
CAPUT XXIII. — 37. Congregationes praeter Ecclesiam non habent Spiritum sanctum quo fit remissio peccatorum. Peccatum irremissibile. Suffugium contra irremissibilem blasphemiam. Hic omnino, hic nos compulit
Chapter XXIII. — 37. Congregations apart from the Church do not have the Holy Spirit by Whom the forgiveness of sins takes place. The unforgivable sin. A refuge against the unforgivable blasphemy. Here altogether, here He compelled us
Editors' notes and page, col. 465
Page
- running head: 465 SERMO LXXI.
- marginal letters: (none)
- old-edition numerals: (none)
- other: column begins with fragment "miae" of a word broken from the previous column (blasphemiae); last word "com-" split at column break; "Spiri⟨t⟩um" has damaged type at the t; page number in head blurred, read as 465; "irremissibile" and "irremissibilem" in the Caput XXIII summary are partly damaged, read with some uncertainty; "non habet" in line 3 shows a stray mark after "non"; no full-width line or editors' prose seen
- other: the word compulit was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 466
non alibi intelligere fieri posse remissionem omnis peccati omnisque blasphemiae, nisi in Christi congregatione, quae non spargit. Congregatur quippe in Spiritu sancto, qui non est contra se ipsum divisus, sicut ille immundus spiritus. Et propterea omnes congregationes, vel potius dispersiones, quae se Christi Ecclesias appellant, et sunt inter se divisae atque contrariae, et unitatis congregationi, quae vera est Ecclesia ejus, inimicae; non quia videntur ejus habere nomen, idcirco pertinent ad ejus congregationem. Pertinerent autem, si Spiritus sanctus, in quo consociatur haec congregatio, adversum se ipsum divisus esset. Hoc autem quia non est (qui enim non est cum Christo, contra ipsum est; et qui cum illo non congregat, spargit), ideo peccatum omne atque omnis blasphemia dimittetur hominibus in hac congregatione, quam in Spiritu sancto, et non adversus se ipsum diviso, congregat Christus. Ipsius autem Spiritus blasphemia illa, qua fit ut corde impoenitenti huic tanto Dei dono usque in finem vitae istius resistatur, non remittetur. Nam etsi quisquam ita sit contrarius veritati, ut Deo loquenti, non in Prophetis, sed in unico Filio, cum propter no⟨s⟩ eum, ut nobis in eo loqueretur, Filium hominis esse voluit, reluctetur; remittetur ei, cum poenitendo conversus fuerit ad Dei benignitatem; qui cum mortem impii nollet, quantum ut revertatur et vivat (Ezech. XXXIII, 11), dedit Ecclesiae suae Spiritum sanctum, ut quicumque in eo peccata dimitteret, dimitterentur ei. Qui vero huic dono exstiterit inimicus, ut non illud per poenitentiam petat, sed ei per impoenitentiam contradicat, fit irremissibile; non quodcumque peccatum, sed contempta vel etiam oppugnata ipsa remissio peccatorum. Atque ita dicitur verbum contra Spiritum sanctum, cum ex dispersione ad congregationem numquam venitur, quae ad remittenda peccata accepit Spiritum sanctum. Ad quam congregationem etiamsi per malum clericum, sed tamen catholicum ministrum, reprobum et fictum aliquis accesserit corde non ficto; in ipso sancto Spiritu remissionem accipit peccatorum. Qui spiritus in sancta Ecclesia, etiam isto tempore, quo velut area cum palea trituratur, sic operatur, ut nullius veram confessionem aspernetur, nullius simulatione fallatur, atque ita reprobos fugiat, ut etiam per eorum ministerium probos colligat. Unum ergo suffugium est, ne sit irremissibilis blasphemia, ut cor impoenitens caveatur; nec aliter poenitentia prodesse credatur, nisi ut teneatur Ecclesia, ubi remissio peccatorum datur, et societas Spiritus in pacis vinculo custoditur.
to understand that the remission of every sin and of every blasphemy cannot take place anywhere else than in the congregation of Christ, which does not scatter. For it is gathered together in the Holy Spirit, Who is not divided against Himself, as that unclean spirit is. And therefore all the congregations, or rather dispersions, which call themselves Churches of Christ, and are divided among themselves and contrary to one another, and hostile to the congregation of unity, which is His true Church, do not belong to His congregation merely because they appear to have His name. They would indeed belong to it, if the Holy Spirit, in Whom this congregation is joined in fellowship, were divided against Himself. But because this is not so (for he who is not with Christ is against Him; and he who does not gather with Him scatters), therefore every sin and every blasphemy will be forgiven to men in this congregation, which Christ gathers in the Holy Spirit, Who is not divided against Himself. But that blasphemy of the Spirit Himself, by which it comes about that this so great gift of God is resisted with an impenitent heart even to the end of this life, will not be forgiven. For even if anyone is so contrary to the truth that he struggles against God speaking, not in the Prophets, but in His only Son, Whom for our sake He willed to be Son of man, so that He might speak to us in Him, it will be forgiven him when by repenting he has turned to the kindness of God. For God, since He did not will the death of the wicked so much as that he should turn back and live (Ezek. 33:11), gave His Church the Holy Spirit, so that whoever should forgive sins in Him, they would be forgiven him. But whoever has shown himself an enemy to this gift, so that he does not seek it through repentance but contradicts it through impenitence, it becomes unforgivable: not just any sin, but the very remission of sins, despised or even assailed. And thus a word is spoken against the Holy Spirit when one never comes from the dispersion to the congregation which received the Holy Spirit for the remitting of sins. And if anyone has come to this congregation with a heart not feigned, even through a bad cleric, yet a Catholic minister, reprobate and feigned, he receives the remission of sins in the Holy Spirit Himself. This Spirit in the holy Church, even at this time, when it is threshed like a threshing-floor together with the chaff, so works that He scorns no one's true confession and is deceived by no one's pretence. He thus shuns the reprobate in such a way that He gathers the upright even through their ministry. There is therefore one refuge, so that the blasphemy may not be unforgivable: that an impenitent heart be guarded against. Nor let repentance be believed to profit in any other way than by holding fast to the Church, where remission of sins is given and the fellowship of the Spirit is kept in the bond of peace.
CAPUT XXIV. — 38. Tractatoris humilitas. Ut potui, difficillimam quaestionem, si tamen aliquatenus potui, Domino miserante atque adjuvante, tractavi. Quidquid tamen in ejus difficultate apprehendere non valui, non imputetur ipsi veritati, quae salubriter pios, etiam cum occultatur, exercet; sed infirmitati meae, qui vel intelligenda conspicere, vel intellecta explicare non potui. De his autem quae forte potuimus et cogitando vestigare, et dicendo expedire, illi sunt agendae gratiae, a quo quaesivimus, a quo petivimus, ad quem
Chapter XXIV. — 38. The humility of the expositor. As far as I was able, if indeed I was able to any extent, I have treated a most difficult question, by the mercy and help of the Lord. But whatever in its difficulty I have not been able to grasp, let it not be imputed to the truth itself, which wholesomely exercises the pious even when it is hidden, but to my weakness, since I could neither perceive what was to be understood nor set forth what was understood. But for those things which perhaps we have been able both to track out by thinking and to unfold by speaking, thanks must be given to Him from Whom we sought, from Whom we asked, to Whom
Editors' notes and page, col. 466
Page
- running head: SERMO LXXI. 466
- marginal letters: (none)
- old-edition numerals: (none)
- other: column begins with fragment "pulit" carried over from col. 465 (presumably compulit); "no⟨s⟩" final letter lost to damaged type; "quantum ut revertatur" set as printed, possibly for "quam ut", left as printed and not marked as a misprint; last word "quem" is partly cut at the image edge, read as quem; ink blot after "autem" in "Ipsius autem Spiritus" does not obscure the text; left column (465) is partly visible and not set