PL 38 · cols. 705–713

Augustine, Sermones 121-127 (Classis I, de Scripturis)

Sermon CXXVII

mea, Ostenaam me ipsum illi.

of Mine, I will show Myself to him.

CAPUT XI. — 15. Videre Verbi non aliud a Verbo. Charitas capaces reddit ad capienda divina. Sensus loci propositi. Si ergo, fratres, videre non possumus quid sit videre Verbi, quo imus? quam visionem forte praepropere exigimus? quid nobis ostendi volumus quod videre non possumus? Ideo ista dicta sunt quae desideramus videre, non quod jam possimus capere. Videre enim Verbi si videas, forte in eo quod vides videre Verbi, ipsum Verbum videbis; ut non aliud sit Verbum, aliud videre Verbi, ne ibi sit aliquid coaugmentatum et copulatum et duplex et compaginatum. Simplex enim aliquid est ineffabili simplicitate. Non quemadmodum homo, aliud est homo, aliud videre hominis. Nam aliquando exstinguitur quod est videre hominis, et manet homo. Hoc est quod dicebam dicturum me aliquid, quod non possent omnes intelligere: etiam Dominus faciat, ut aliqui intellexerint. Fratres mei, ad hoc exhortatur, ut videamus, videre Verbi ultra vires nostras esse; quia parvae sunt, nutriantur, perficiantur. Unde? Mandatis. Quibus mandatis? Qui diligit me, mandata mea custodit. Quae mandata? Jam enim crescere volumus, jam roborari, jam perfici, ut videamus videre Verbi. Dic jam, Domine, quae mandata? Mandatum novum do vobis, ut vos invicem diligatis (Joan. XIII, 34). Hanc ergo, fratres, charitatem de ubertate fontis hauriamus, istam capiamus, in ea nutriamur. Cape per quod sis capax. Charitas te gignat, charitas nutriat, charitas perficiat, charitas roboret; ut videas videre Verbi, non aliud esse Verbum, et aliud videre ipsius; sed ipsum quod est videre Verbi, hoc esse Verbum: et cito forte intelliges, quia illud quod dictum est: Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem; tale est, ac si diceret, Non esset Filius, nisi de Patre nasceretur. Sufficiat, fratres; novi id me dixisse, quod cogitatum forte aperiatur multis, saepe verbis dictum forte obscuretur

Chapter XI. — 15. The seeing of the Word is not something other than the Word. Charity makes [us] capable of grasping divine things. The sense of the passage set forth. If then, brethren, we cannot see what the seeing of the Word is, where are we going? What vision are we perhaps demanding over-hastily? Why do we wish to be shown what we cannot see? Therefore the things that have been said are things we desire to see, not what we can already grasp. For if you see the seeing of the Word, perhaps in that which you see, the seeing of the Word, you will see the Word Himself; so that the Word is not one thing and the seeing of the Word another, lest there be something there joined on and coupled and double and fitted together. For it is something simple, with an ineffable simplicity. It is not as with a man, where the man is one thing and the man's seeing another. For sometimes what is the man's seeing is extinguished, and the man remains. This is what I was saying, that I would say something which not all could understand: may the Lord even grant that some have understood. My brethren, He exhorts us to this, that we may see that the seeing of the Word is beyond our powers; because they are small, let them be nourished, let them be perfected. By what means? By the commandments. By which commandments? He who loves me keeps my commandments. Which commandments? For now we wish to grow, now to be strengthened, now to be perfected, so that we may see the seeing of the Word. Say now, Lord, which commandments? A new commandment I give to you, that you love one another (John 13:34). Let us therefore, brethren, draw this charity from the abundance of the fountain, let us take it in, let us be nourished in it. Take in that through which you may be capable. Let charity beget you, let charity nourish you, let charity perfect you, let charity strengthen you; so that you may see the seeing of the Word, that the Word is not one thing and His seeing another; but that this very thing which is the seeing of the Word, this is the Word: and perhaps you will quickly understand that what has been said, The Son can do nothing of Himself, except what He has seen the Father doing, is as if He said, The Son would not be, were He not born of the Father. Let it suffice, brethren; I know that I have said something which, when thought over, may perhaps become open to many, but when said often in words may perhaps be obscured

SERMO CXXVII. De verbis Evangelii Joannis, Amen, amen dico vobis, quia veniet hora, et nunc est, quando mortui audient vocem Filii Dei, et qui audierint, vivent, etc. Cap. V, ℣. 25-29: necnon de verbis Apostoli, Quod oculus non vidit, etc., I Cor., cap. II, ℣. 9.

Sermon 127. On the words of the Gospel of John, Amen, amen I say to you, that the hour is coming, and now is, when the dead shall hear the voice of the Son of God, and those who hear shall live, etc. (John 5:25–29): and also on the words of the Apostle, What eye has not seen, etc. (1 Cor. 2:9).

CAPUT PRIMUM. — 1. Spes Christianorum de iis est quae non videntur. Apta similitudo. Spes nostra, fratres, non de isto tempore, neque de hoc mundo est, neque in ea felicitate qua excaecantur homines qui obliviscuntur Deum. Hoc nosse primitus et christiano corde tenere debemus, non ad praesentis temporis bona nos factos esse christianos; sed ad

Chapter I. — 1. The hope of Christians concerns the things which are not seen. A fitting comparison. Our hope, brethren, is not of this time, nor of this world, nor in that happiness by which men who forget God are blinded. This we ought first to know and to hold in a Christian heart: that we have not been made Christians for the goods of the present time; but for

Editors' notes and page, col. 705

Footnotes

(*) ‹anchor: SERMO CXXVII› · call in col 705 Castigatus ad tres bn. et quatuor cl. ad a. cb. f. fs. g. lr. m. ph. pr. rm. vd.

Corrected against three bn. and four cl. [manuscripts], against a. cb. f. fs. g. lr. m. ph. pr. rm. vd. [Some sigla are worn in the scan.]

(printed under page 359)

(a) ‹anchor: not visible› · call in col 705

Forte, coagmentatum.

Perhaps coagmentatum ("joined together").

(printed under page 359)

(b) ‹anchor: forte obscuretur› · call in col 705

Confer tractt. 18 et 20 in Joannem.

Compare Tractates 18 and 20 on John.

(printed under page 359)

Alias, de Verbis Domini 64.

Formerly, de Verbis Domini 64.

(printed under page 359)

(d) ‹anchor: cap. II, ℣ 9› · call in col 705

Meminit Possidius in Indiculi capite 9: «De eo quod scriptum est, Quod oculus non vidit, etc.» Florus quoque citat ad I Cor. II.

Possidius mentions it in chapter 9 of the Indiculus: "On that which is written, What eye has not seen, etc." Florus also cites it on 1 Cor. 2.

(printed under page 359)

Page

running head: 705 SERMO CXXVI… (cut off at the right edge of the image)
marginal letters: (none)
old-edition numerals: (none)

PL 38:706

nescio quid aliud, quod Deus jam promittit, et homo nondum capit. De hoc enim bono dictum est, Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus diligentibus se. Ergo quia hoc bonum tam magnum, tam praeclarum, tam ineffabile, non invenit hominem perceptorem, tenuit Deum promissorem. Nunc enim quod ei promissum est, homo caecus corde non percipit: nec ei potest ostendi in praesenti, quid ipse cui promittitur sit futurus. Quia et infans natus si posset verba loquentis intelligere, cum ipse loqui non posset, nec ambulare, nec aliquid agere, sed sicut eum videmus infirmum, jacentem, indigum opis alienae, tantummodo intelligere posset eum qui sibi loqueretur, et diceret ei, Ecce sicut vides me ambulantem, operantem, loquentem, post paucos annos talis eris: attendens se et illum, quamvis quod promitteretur, videret; tamen suam considerans infirmitatem, non crederet, et videret tamen quod promittebatur. Nobis autem tanquam infantibus in hac carne atque infirmitate jacentibus, et magnum est quod promittitur, et non videtur: et erigitur fides qua credimus quod non videmus, ut mereamur videre quod credimus. Quicumque irridet hanc fidem, ut ideo putet non sibi esse credendum, quia non videt; quando venerit quod non credebat, erubescit; confusus separatur, separatus damnatur. Qui autem crediderit, segregatur ad dexteram, et stabit cum magna fiducia et laetitia inter illos quibus dicetur, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi. Conclusit autem Dominus, cum haec verba diceret, sic: Ibunt isti in ambustionem aeternam, justi autem in vitam aeternam (Matth. XXV, 34, 46). Haec est vita aeterna, quae nobis promittitur.

something else, which God already promises and man does not yet grasp. For of this good it was said, What eye has not seen, nor ear heard, nor has it ascended into the heart of man, the things which God has prepared for those who love Him. Therefore, because this good, so great, so splendid, so ineffable, did not find man able to receive it, it took hold of God as its promiser. For now man, blind in heart, does not perceive what has been promised to him: nor can it be shown to him at present what he, to whom it is promised, is going to be. For even if a newborn infant could understand the words of someone speaking, though he himself could not speak, nor walk, nor do anything, but, just as we see him, weak, lying down, in need of another's help, could only understand the one who was speaking to him and saying to him, Behold, just as you see me walking, working, speaking, after a few years you will be like this: considering himself and him, although he would see what was being promised, yet, considering his own weakness, he would not believe, and yet he would see what was being promised. But to us, lying like infants in this flesh and weakness, what is promised is both great and not seen: and faith is raised up, by which we believe what we do not see, so that we may merit to see what we believe. Whoever mocks this faith, so as to think that he ought not to believe because he does not see, will blush when what he did not believe has come; confounded, he is separated; separated, he is condemned. But he who has believed is set apart to the right, and will stand with great confidence and gladness among those to whom it will be said, Come, blessed of My Father, receive the kingdom which has been prepared for you from the origin of the world. And the Lord concluded, when He spoke these words, thus: These will go into eternal burning, but the just into eternal life (Matt. 25:34, 46). This is the eternal life which is promised to us.

2. Vita aeterna nobis promissa quantum amanda. Qui amant homines vivere in hac terra, promissa est illis vita; et quia multum timent mori, promissa est illis aeterna. Quid amas? Vivere. Hoc habebis. Quid times? Mori. Non patieris. Hoc sufficere visum est humanae infirmitati, ut diceretur, Habebis vitam aeternam. Capit hoc mens humana, utcumque ex hoc quod agit, quod futurum est capit. Sed quantum capit ex hoc parvo quod agit? Quia vivit, et mori non vult; amat vitam aeternam, vult semper vivere, nunquam mori. Sed et illi qui torquebuntur in poenis, velle habent mori, et non possunt. Non ergo magnum est diu vivere, aut semper vivere: sed magnum est beate vivere.

2. How much the eternal life promised to us is to be loved. To men who love to live on this earth, life has been promised; and because they greatly fear to die, eternal [life] has been promised to them. What do you love? To live. This you will have. What do you fear? To die. You will not suffer it. It seemed enough for human weakness that it should be said, You will have eternal life. The human mind grasps this; after a fashion, from what it does, it grasps what is to come. But how much does it grasp from this small thing that it does? That it lives and does not want to die; it loves eternal life, it wants to live always, never to die. But those too who will be tormented in punishments have the wish to die, and cannot. So it is not a great thing to live long, or to live forever: but it is a great thing to live blessedly.

CAPUT II. — Amemus vitam aeternam, et ex eo noverimus quantum pro vita aeterna laborare debemus, cum videmus homines amatores praesentis vitae temporalis atque finiendae, sic pro illa laborare, ut quando venerit metus mortis, quidquid possunt faciant, non ut auferant, sed ut differant mortem. Quantum homo laborat, quando mors imminet, fugiendo,

Chapter II. — Let us love eternal life, and from this let us learn how much we ought to labour for eternal life, when we see men who are lovers of the present life, temporal and destined to end, labour for it in such a way that, when the fear of death comes, they do whatever they can, not to take death away, but to put it off. How much a man labours, when death threatens, by fleeing,

Editors' notes and page, col. 706

Footnotes

(1) ‹anchor: not visible› · call in col 706

Ms. ph., homo angusto corde.

The manuscript ph.: homo angusto corde ("a man of narrow heart").

(printed under page 359)

(2) ‹anchor: not visible› · call in col 706

Lov. et si videret. Abest, si, ab Am. Er. et a multis manuscriptis.

Lov.: et si videret ("and if he saw"). The word si is absent from Am., Er. and from many manuscripts.

(printed under page 359)

(3) ‹anchor: irridet hanc fidem› · call in col 706

Ms. ph.: Quicumque infirmus est in hac fide.

The manuscript ph.: Quicumque infirmus est in hac fide ("Whoever is weak in this faith").

(printed under page 359)

(4) ‹anchor: qui torquebuntur› · call in col 706

Plures Mss., torquentur.

Several manuscripts: torquentur ("are tormented").

(printed under page 359)

Page

running head: SERMO CXXVII. | 706
marginal letters: (none)
old-edition numerals: (none)

PL 38:707

latendo, quidquid habet dando, et se redimendo, laborando, cruciatus molestiasque sustinendo, medicos adhibendo, et quidquid aliud homo potest? Videte quia consumptis laboribus et facultatibus suis, ut aliquantum vivat, ⟨p⟩otest facere: ut s⟨e⟩mper vivat, non potest. Si ergo labore tanto, tanto conatu, tantis impendiis, tanta instantia, tanta vigilantia, tanta cura agitur, ut aliquantum plus vivatur; quomodo agendum est, ut semper vivatur? Et si prudentes dicuntur, qui omnibus modis agunt, ut differant mortem, et vivant paucos dies, ne perdant paucos dies, quam stulti sunt, qui sic vivunt, ut perdant aeternum diem?

by hiding, by giving whatever he has, and by ransoming himself, by labouring, by enduring tortures and troubles, by calling in physicians, and by whatever else a man can do? See that, once his labours and his means are used up, he can bring it about that he lives a little while; that he should live for ever, he cannot. If, then, with so much labour, so much effort, such great expense, such urgency, such vigilance, such care, things are done so that one may live somewhat longer, how must one act so as to live for ever? And if those are called prudent who act by every means to put off death and to live a few days, so as not to lose a few days, how foolish are those who live in such a way as to lose the eternal day?

3. Quid sit aeterna vita, et quanti emenda. Pretium vitae aeternae. Vita aeterna verbis hominis non dicitur. Hoc solum ergo nobis promitti potest, ut dulcescat nobis utcumque munus Dei, ex hoc quod habemus modo: quia de munere ipsius habemus ut vivamus, ut salvi simus. Ponamus ergo nobis ante oculos talem vitam, cum promittitur aeterna, ut removeamus ab illa quidquid hic molestum patimur. Facilius enim invenimus quid ibi non sit, quam quid ibi sit. Ecce hic vivimus, vivemus et ibi. Salvi sumus quando hic non aegrotamus, neque aliquid dolet in corpore: salvi erimus et ibi. Et quando nobis bene est in hac vita, nullas poenas patimur: nullas patiemur et ibi. Pone ergo hic hominem viventem, salvum, nullas poenas patientem: si ei donaret quisquam ut semper sic esset, et hoc bonum non desineret, quantum gauderet? quantum extolleretur? quomodo se non caperet laetitia sine poena, sine cruciatu, sine fine vitae? Si hoc solum nobis promitteret Deus, quod dixi, quod modo, quibus potui, verbis descripsi et commendavi; quanti erat emendum, si venale esset, quantum dandum erat, ut emeretur?

3. What eternal life is, and at what price it is to be bought. The price of eternal life. Eternal life is not told in the words of man. This alone, then, can be promised to us, so that the gift of God may in some way grow sweet to us from this which we now have: because by His gift we have it that we live, that we are in health. Let us then set before our eyes such a life, when it is promised as eternal, that we may remove from it whatever troublesome thing we suffer here. For we more easily find what is not there than what is there. Behold, here we live; we shall live there too. We are in health when here we are not sick, and nothing pains us in the body: we shall be in health there too. And when it is well with us in this life, we suffer no punishments: we shall suffer none there either. Suppose, then, here a man living, in health, suffering no punishments: if someone granted him that he should always be so, and that this good should not cease, how greatly would he rejoice? how greatly would he be uplifted? how could he contain himself for joy, without punishment, without torment, without end of life? If God promised us only this which I have spoken of, which I have just now described and commended in such words as I could, at what price would it have to be bought, if it were for sale, how much would have to be given for it to be bought?

CAPUT III. — Sufficeret quidquid haberes, etiam si totum mundum possideres. Et tamen venale est: eme si vis. Nec multum exaestues de re magna propter pretii magnitudinem. Tantum valet, quantum habes. Ad aliquid ergo magnum et pretiosum comparandum parares aurum, vel argentum, vel pecuniam, vel fructus aliquos pecorum aut frugum, qui in tua possessione nascerentur, ut emeres nescio quid hoc magnum et praeclarum, quo viveres in hac terra felix. Et hoc eme, si vis. Noli quaerere quid habeas, sed qualis sis. Res ista te valet. Tantum valet, quantum es tu. Te da, et habebis illam. Quid turbaris? quid exaestuas? Numquid quaesiturus es te, aut empturus es te? Ecce tu qui es, qualis es, da te illi rei, et habebis illam. Sed malus sum, inquies, et forte me non accipit. Dando te illi, bonus eris. Ut huic fidei promissionique te des, hoc est bonum esse. Cum autem bonus fueris, pretium ipsius rei eris, et habebis, non quod dixi solum, salutem, incolumitatem, vitam, et sine fine vitam; non hoc solum habebis, adhuc alia tollo. Non ibi erit lassari et dormire: non ibi erit esurire et sitire: non ibi erit crescere et senescere; quia nec nasci erit, ubi integri numeri manent. Numerus qui est, ipse est; nec opus est ut augeatur, quia

Chapter III. — Whatever you had would suffice, even if you possessed the whole world. And yet it is for sale: buy, if you will. And do not chafe much over a great thing because of the greatness of its price. It is worth as much as you have. To acquire something great and precious, then, you would get ready gold, or silver, or money, or some produce of cattle or crops which might grow on your estate, so as to buy some great and splendid thing or other by which you might live happy on this earth. Buy this too, if you will. Do not ask what you have, but what sort of man you are. This thing is worth you. It is worth as much as you are. Give yourself, and you will have it. Why are you troubled? why do you chafe? Are you going to have to look for yourself, or to buy yourself? Behold, you who are, such as you are, give yourself to that thing, and you will have it. But I am bad, you will say, and perhaps it does not accept me. By giving yourself to it, you will be good. To give yourself to this faith and promise, this is to be good. And when you have become good, you will be the price of the thing itself, and you will have not only what I have spoken of, health, safety, life, and life without end; you will have not only this, I take away still other things. There it will not be a matter of growing weary and sleeping: there it will not be a matter of hungering and thirsting: there it will not be a matter of growing up and growing old; because there will be no being born either, where the numbers remain complete. The number that is, is itself; nor is there need for it to be increased, because

Editors' notes and page, col. 707

Footnotes

(1) ‹anchor: bonum non desineret› · call in col 707

Omnes Mss., finiret.

All the manuscripts: finiret ("should end"). [The word is worn in the scan and read from what remains.]

(printed under page 360)

Page

running head: S. AUGUSTINI EPIS (cut off at image edge)
marginal letters: (none)
old-edition numerals: (none)

PL 38:708

non ibi fit ut minuatur. Ecce quanta tuli, et nondum dixi quid ibi erit. Ecce jam vita est, jam incolumitas est, jam nulla poena, nulla fames, nulla sitis, nullus defectus, nihil horum; et tamen nondum dixi quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit. Si enim dixi, falsum est quod scriptum est, Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit. Unde enim ascenderet in cor meum, ut dicerem quod in cor hominis non ascendit? Creditur, et non videtur: non solum non videtur, sed nec dicitur. Quomodo ergo creditur, si non dicitur? Quis credit quod non audit? Si autem audit ut credat, dicitur: si dicitur, cogitatur: si cogitatur et dicitur, et in auribus hominum intrat. Et quia non diceretur nisi cogitaretur, et in cor hominis ascendit. Jam ecce ista quaestio tantae rei conturbat nos, ut non possimus verbis explicare quaestionem. Quis explicat rem?

it does not happen there that it is diminished. See how many things I have taken away, and I have not yet said what will be there. See, now there is life, now there is safety, now there is no punishment, no hunger, no thirst, no failing, none of these things; and yet I have not yet said what eye has not seen, nor ear heard, nor has it ascended into the heart of man. For if I have said it, what is written is false, What eye has not seen, nor ear heard, nor has it ascended into the heart of man. For from where would it ascend into my heart, that I should say what has not ascended into the heart of man? It is believed, and it is not seen: not only is it not seen, but it is not even spoken. How then is it believed, if it is not spoken? Who believes what he does not hear? But if he hears so that he may believe, it is spoken: if it is spoken, it is thought: if it is thought and spoken, it also enters the ears of men. And since it would not be spoken unless it were thought, it has also ascended into the heart of man. See now, this question about so great a matter so disturbs us that we cannot unfold the question in words. Who unfolds the thing itself?

CAPUT IV. — 4. Fil⟨i⟩us semper genitus a Patre. Attendamus itaque Evangelium, modo Dominus loquebatur, et faciamus quod ipse dixit: Qui credit in me, inquit, transitum facit a morte in vitam, et in judicium non venit. Amen dico vobis, quia veniet hora, et nunc est, quando mortui audient vocem Filii Dei; et qui audierint, vivent. Sicut enim Pater habet vitam in semetipso, sic dedit Filio habere vitam in semetipso. Generando dedit: quia genuit, dedit. Filius enim de Patre est, Pater non est de Filio: sed Pater Filii Pater est, et Filius Patris est Filius. Verumtamen Filius de Patre genitus, non Pater de Filio: et semper Filius; semper ergo genitus. Quis hoc capiat semper genitum? Omnis enim homo, cum audit genitum, occurrit illi: ergo erat tempus, quando non erat iste qui genitus est. Quid ergo dicimus? Non sic: non erat tempus ante Filium, quia omnia per ipsum facta sunt (Joan. I, 3). Si omnia per ipsum facta sunt; et tempora per ipsum facta sunt; quomodo possent esse tempora ante Filium, per quem facta sunt tempora? Tolle ergo omnia tempora; semper cum Patre Filius. Si semper cum Patre Filius, et tamen Filius, semper genitus: si semper genitus, semper cum genitore erat qui genitus est.

Chapter IV. — 4. The Son always begotten by the Father. Let us therefore attend to the Gospel; the Lord was speaking just now, and let us do what He Himself said: He who believes in Me, He says, makes the passage from death into life, and does not come into judgement. Amen I say to you, that the hour will come, and now is, when the dead will hear the voice of the Son of God; and those who hear will live. For as the Father has life in Himself, so He has given to the Son to have life in Himself. By begetting He gave: because He begot, He gave. For the Son is from the Father, the Father is not from the Son: but the Father is the Father of the Son, and the Son is the Son of the Father. Nevertheless the Son is begotten of the Father, not the Father of the Son: and He is always the Son; therefore always begotten. Who may grasp this, always begotten? For every man, when he hears "begotten", has this occur to him: therefore there was a time when he who is begotten was not. What then do we say? Not so: there was no time before the Son, because all things were made through Him (John 1:3). If all things were made through Him, times too were made through Him; how could there be times before the Son, through Whom times were made? Take away therefore all times; the Son is always with the Father. If the Son is always with the Father, and yet is Son, He is always begotten: if always begotten, He Who was begotten was always with the Begetter.

5. Generatio sempiterna Filii Dei explicari non potest. Nunquam hoc vidi, inquies tu, aliquem generantem, et semper cum illo quem generavit: sed praecessit ille qui generavit, et secutus est tempore ille qui generatus est. Bene dicis, Nunquam hoc vidi: quia hoc ad illud pertinet, quod oculus non vidit. Quaeris quomodo dicatur? Non potest dici: quia nec auris audivit, nec in cor hominis ascendit. Credatur, et colatur. Cum creditur, colitur; cum colitur; crescitur; cum crescitur, capitur. Adhuc enim in ista carne; quamdiu peregrinamur a Domino, ad Angelos san⟨c⟩tos, qui haec vident, infantes sumus, lactandi fide, pascendi specie. Sic enim dicit Apostolus: Quamdiu sumus in corpore, peregrinamur a Domino. Per fidem enim ambulamus, non per speciem (I Cor. V, 6 et 7). Venturi sumus ad

5. The everlasting generation of the Son of God cannot be explained. I have never seen this, you will say, anyone begetting and always together with him whom he begot: rather, he who begot went before, and he who was begotten followed in time. You say well, I have never seen this: for this belongs to that which eye has not seen. You ask how it may be spoken? It cannot be spoken: for neither has ear heard, nor has it ascended into the heart of man. Let it be believed, and let it be worshipped. When it is believed, it is worshipped; when it is worshipped; there is growth; when there is growth, it is grasped. For while still in this flesh, as long as we are pilgrims away from the Lord, compared with the holy angels, who see these things, we are infants, to be suckled by faith, to be fed by sight. For so the Apostle says: As long as we are in the body, we are pilgrims away from the Lord. For we walk by faith, not by sight (2 Cor. 5:6–7). We are going to come to

Editors' notes and page, col. 708

Footnotes

(1) ‹anchor: cum colitur; crescitur› · call in col 708

In editis, hoc et proximo loco, creditur, pro, crescitur, quod verbum reperimus in melioris notae Mss.; in aliis vero, crescit.

In the printed editions, here and in the next place, creditur ("it is believed") for crescitur ("there is growth"), which word we find in the manuscripts of better mark; in others, however, crescit ("it grows").

(printed under page 360)

Page

running head: [S.] AUGUSTINI EPISCOPI (left edge cut off in image)
marginal letters: (none)
old-edition numerals: (none)

PL 38:709

speciem, quae nobis sic promittitur per Joannem in Epistola ejus: Dilectissimi, filii Dei sumus, et nondum apparuit quid erimus. Filii Dei sumus jam per gratiam, per fidem, per sacramentum, per sanguinem Christi, per redemptionem Salvatoris: Filii Dei sumus, et nondum apparuit, quid erimus. Scimus quia cum apparuerit, ei similes erimus; quoniam videbimus eum sicuti est (I Joan. III, 2).

the vision which is thus promised to us through John in his Epistle: Most beloved, we are sons of God, and it has not yet appeared what we shall be. We are sons of God already through grace, through faith, through the sacrament, through the blood of Christ, through the redemption of the Saviour: We are sons of God, and it has not yet appeared what we shall be. We know that when He appears, we shall be like Him; for we shall see Him as He is (1 John 3:2).

CAPUT V. — 6. Deus cibus mentis beatae. Ecce ad quid nutrimur capiendum, ecce ad quid nutrimur percipiendum, comedendum: ut tamen quod comeditur non minuatur, et qui comedit vegetetur. Nam modo cibus vegetat comedendo; sed minuitur cibus qui comeditur. quando autem coeperimus comedere justitiam, comedere sapientiam, comedere illum immortalem cibum; et nos vegetamur, et cibus ille non minuitur. Si enim novit oculus pasci luce, nec tamen minuit lucem: non enim minor erit lux, quia videtur a pluribus; plurium oculos pascit, et tamen tanta est quanta erat; et illi pascuntur, et illa non minuitur: si Deus dedit hoc luci, quam fecit ad oculos carnis, quid est ipse lux ad oculos cordis? Si ergo laudaretur tibi aliquis cibus magnus, quem pransurus esses, parares ventrem: laudatur tibi Deus, para mentem.

Chapter V. — 6. God the food of the blessed mind. Behold what we are being nourished to take in, behold what we are being nourished to receive, to eat: yet in such a way that what is eaten is not diminished, and he who eats is invigorated. For now food invigorates by being eaten; but the food that is eaten is diminished. but when we have begun to eat justice, to eat wisdom, to eat that immortal food, both we are invigorated and that food is not diminished. For if the eye knows how to feed on light, and yet does not diminish the light (for the light will not be less because it is seen by many; it feeds the eyes of many, and yet it is as great as it was; both they are fed and it is not diminished): if God gave this to the light which He made for the eyes of the flesh, what is He Himself, the light for the eyes of the heart? If then some great food were praised to you, on which you were about to dine, you would prepare your stomach: God is praised to you; prepare your mind.

7. Resurrectio animae per fidem. Ecce quid tibi dicit Dominus tuus: Veniet hora, inquit, et nunc est. Veniet hora, et ipsa hora nunc est, quando: quid? quando mortui audient vocem Filii Dei; et qui audierint, vivent. Qui ergo non audierint, non vivent. Quid est, qui audierint? Qui obedierint. Quid est, qui audierint? Qui crediderint et obtemperaverint, ipsi vivent. Ergo antequam crederent et obedirent, mortui jacebant: et ambulabant, et mortui erant. Quid valebant, quia ambulabant mortui? Et tamen si quis inter illos moreretur corpore, currerent, sepulcrum pararent, involverent, portarent, sepelirent mortui mortuum. de quibus dictum est, Sine mortuos sepeliant mortuos suos (Matth. VIII, 22). Tales mortui sic suscitantur verbo Dei, ut vivant in fide. Qui mortui erant in infidelitate, verbo excitantur. De ipsa hora dixit Dominus, Veniet hora, et nunc est. Verbo enim suo suscitabat mortuos infideles: de quibus dicit Apostolus: Surge, qui dormis, et exsurge a mortuis, et illuminabit te Christus (Ephes. V, 14). Haec resurrectio mentium est, haec resurrectio interioris hominis est, haec resurrectio animae est.

7. The resurrection of the soul through faith. Behold what your Lord says to you: The hour will come, He says, and now is. The hour will come, and that very hour now is, when: what? when the dead will hear the voice of the Son of God; and those who have heard will live. Those, then, who have not heard will not live. What is "those who have heard"? Those who have obeyed. What is "those who have heard"? Those who have believed and complied: they will live. So before they believed and obeyed, they lay dead: they were walking about, and they were dead. What were they worth, since they walked about dead? And yet if anyone among them died in the body, they would run, prepare a tomb, wrap [him], carry [him], bury [him], dead men burying a dead man. of whom it was said, Let the dead bury their dead (Matt. 8:22). Such dead men are raised by the word of God in such a way that they live in faith. Those who were dead in unbelief are roused by the word. Of that very hour the Lord said, The hour will come, and now is. For by His word He was raising the unbelieving dead: of whom the Apostle says: Arise, you who sleep, and rise up from the dead, and Christ will enlighten you (Eph. 5:14). This is the resurrection of minds, this is the resurrection of the inner man, this is the resurrection of the soul.

CAPUT VI. — 8. Resurrectio corporis aliis in bonum, aliis in malum. Sed non ista sola est, restat et corporis. Qui resurgit in anima, bono suo resurgit in corpore. Non enim omnes resurgunt in anima: omnes resurrecturi sunt in corpore. In anima, inquam, non omnes resurgunt; sed qui credunt et obediunt; quia qui audierint, vivent. Sicut autem ait Apostolus, Non omnium est fides (II Thess. III, 2). Si ergo non omnium est fides, non omnes resurgunt in anima. Cu⟨m⟩ venerit hora resurrectionis corporis, omnes resurgent: boni sint, mali sint; omnes resurgent. Sed

Chapter VI. — 8. The resurrection of the body, for some unto good, for others unto evil. But this is not the only one: there remains also that of the body. He who rises in the soul rises in the body to his own good. For not all rise in the soul: all are going to rise in the body. In the soul, I say, not all rise, but those who believe and obey; because those who have heard will live. But as the Apostle says, Faith is not of all (2 Thess. 3:2). If then faith is not of all, not all rise in the soul. When the hour of the resurrection of the body comes, all will rise: be they good, be they evil, all will rise. But

Editors' notes and page, col. 709

Footnotes

(1) ‹anchor: not visible› · call in col 709

Plerique Mss., ipsa lux.

Most manuscripts: ipsa lux ("the light itself").

(printed under page 361)

Page

running head: 709 SERMO CXXVII, (cut off at the right edge of the image)
marginal letters: (none)
old-edition numerals: (none)

PL 38:710

qui prius resurgit in anima, bono suo resurgit in corpore: qui non prius resurgit in anima, malo suo resurgit in corpore. Qui resurgit in anima, resurgit in corpore ad vitam: qui non resurgit in anima, resurgit in corpore ad poenam. Quia ergo Dominus commendavit nobis resurrectionem istam animarum, ad quam omnes debemus festinare, in qua laborare ut vivamus, et vivendo usque in finem perseveremus; restabat ut commendaret nobis etiam resurrectionem corporum, quae futura est in fine saeculi. Sed audite quomodo et ipsam commendavit.

whoever rises first in the soul rises in the body to his own good; whoever does not rise first in the soul rises in the body to his own harm. Whoever rises in the soul rises in the body to life; whoever does not rise in the soul rises in the body to punishment. Since, then, the Lord has commended to us this resurrection of souls, towards which we all ought to hasten, in which we ought to labour so that we may live, and in living persevere to the end, it remained for Him to commend to us also the resurrection of bodies, which is to come at the end of the age. But hear how He commended that too.

9. Incarnationis Filii Dei causa et ratio. Filius Dei in seipso vita. Quomodo mortuus sit. Cum dixisset, Amen dico vobis, quia veniet hora, et nunc est, quando mortui, id est, infideles, audient vocem Filii Dei, id est, Evangelium; et qui audierint, id est, qui obedierint, vivent, id est, justificabuntur, et infideles jam non erunt: cum ergo hoc dixisset, quoniam vidit docendos nos esse et de resurrectione carnis, non sic relinquendos, secutus est et ait, Sicut enim habet Pater vitam in semetipso, sic dedit Filio habere vitam in semetipso. Hoc ad suscitandas mentes, hoc ad vivificandas mentes. Deinde adjecit, Et potestatem dedit ei et judicium facere, quoniam filius hominis est. Iste Filius Dei, filius hominis est. Etenim si Filius Dei, Filius Dei maneret, et filius hominis non fieret, filios hominum non liberaret. Ipse qui fecerat hominem, factus est quod fecit, ne periret quod fecit. Sic autem factus est homo, ut maneret Filius Dei. Factus est enim homo suscipiendo quod non erat, non perdendo quod erat: manens Deus, factus est homo. Accepit te, non consumptus est in te. Talis ergo ad nos venit, Filius Dei filius hominis, faciens et factus, creator et creatus; creator matris, creatus ex matre: talis ad nos venit. Secundum id quod Filius Dei est, ait, Veniet hora, et nunc est, quando mortui audient vocem Filii Dei. Non dixit, Filii hominis: veritatem enim commendabat, in qua aequalis est Patri. Et qui audierint, vivent. Sicut enim Pater habet vitam in semetipso, sic dedit Filio vitam habere in semetipso: non participando, sed in semetipso. Nos enim non habemus vitam in nobis ipsis, sed in Deo nostro. Ille autem Pater vitam in semetipso habet: et talem genuit Filium, qui haberet vitam in semetipso; non fieret vitae particeps, sed ipse vita esset, cujus nos vitae participes essemus: plane ut haberet vitam in semetipso, et esset ipse vita. Ut autem fieret filius hominis, a nobis accepit. Filius Dei in semetipso; filius hominis ut esset, a nobis accepit. De suo Filius Dei, de nostro filius hominis. Quod minus est, a nobis accepit: quod plus est, nobis dedit. Nam et mortuus est ex illo quod filius hominis est, non secundum illud quod Filius Dei. Mortuus est tamen Filius Dei: sed secundum carnem mortuus, non secundum Verbum quod caro factum est, et habitavit in nobis (Joan. I, 14). Ergo quod est mortuus, de nostro mortuus est: quod vivimus, de ipsius vivimus. Nec ille potuit mori de suo, nec nos vivere de nostro. Hoc ergo tanquam Deus, tanquam unigenitus, tanquam generanti

9. The cause and reason of the Incarnation of the Son of God. The Son of God is life in Himself. How He died. When He had said, Amen I say to you, that the hour is coming, and now is, when the dead, that is, unbelievers, will hear the voice of the Son of God, that is, the Gospel; and those who have heard, that is, who have obeyed, will live, that is, will be justified, and will no longer be unbelievers: when, then, He had said this, since He saw that we had to be taught also about the resurrection of the flesh, and not left thus, He went on and said, For as the Father has life in Himself, so He has given to the Son to have life in Himself. This is for raising up minds, this is for giving life to minds. Then He added, And He has given Him power also to execute judgement, because He is the son of man. This Son of God is the son of man. For if the Son of God had remained the Son of God, and had not become the son of man, He would not have set free the sons of men. He who had made man became what He had made, so that what He had made might not perish. But He became man in such a way that He remained the Son of God. For He became man by taking up what He was not, not by losing what He was: remaining God, He became man. He took you on; He was not consumed in you. Such, then, did He come to us, the Son of God, the son of man, making and made, creator and created; creator of His mother, created from His mother: such did He come to us. According to that which He is as Son of God, He says, The hour is coming, and now is, when the dead will hear the voice of the Son of God. He did not say, of the son of man: for He was commending the truth in which He is equal to the Father. And those who have heard will live. For as the Father has life in Himself, so He has given to the Son to have life in Himself: not by participating, but in Himself. For we do not have life in ourselves, but in our God. But that Father has life in Himself: and He begot such a Son as would have life in Himself; not that He should become a partaker of life, but that He should Himself be life, of which life we should be partakers: plainly, so that He should have life in Himself, and should Himself be life. But that He might become the son of man, He received from us. The Son of God in Himself; that He might be the son of man, He received from us. From what is His own, the Son of God; from what is ours, the son of man. What is less He received from us: what is more He gave to us. For He also died by virtue of that which is the son of man, not according to that which is the Son of God. Yet the Son of God died: but He died according to the flesh, not according to the Word which was made flesh, and dwelt in us (John 1:14). Therefore, that He died, He died from what is ours: that we live, we live from what is His. Neither could He die from what is His own, nor we live from what is our own. This, therefore, as God, as only-begotten, as to His Begetter

Editors' notes and page, col. 710

Page

running head: [S]ERMO CXXVII, 710 (initial S cut off at image edge)
marginal letters: (none)
old-edition numerals: (none)
other: column ends with gene- split at the column break (genitus presumably); margin letters not visible in the images; "creatus ex matre" looks like "ereatus" in the print, taken as a damaged c rather than a misprint; "perdendo" and "periret" partly damaged, legible; sub-captions are run-in italic at the head of section 9, kept in the paragraph
other: the word generanti was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 711

PL 38:711

aequalis, commendavit nobis Dominus Jesus, quod si audierimus vivemus.

equal, the Lord Jesus commended to us, that if we hear we shall live.

CAPUT VII. — 10. Christus judex in forma servi. Sed et p⟨ote⟩statem, inquit, dedit ei et judicium facere, quoniam filius hominis est. Ergo ad judicium illa forma ventura est. Forma hominis ventura est ad judicium: ideo ait, Potestatem dedit ei et judicium facere, quoniam filius hominis est. Judex hic erit Filius hominis; forma illa hic judicabit quae judicata est. Audite, et intelligite: jam hoc propheta dixerat, Videbunt in quem pupugerunt (Zach. XII, 10; Joan. XIX, 37). Ipsam formam videbunt, quam lancea percusserunt. Sedebit judex, qui stetit sub judice. Damnabit veros reos, qui factus est falsus reus. Ipse veniet, forma illa veniet. Hoc et in Evangelio habes: cum ante oculos discipulorum suorum iret in coelum, stabant illi et attendebant, et sonuit vox angelica, Viri Galilaei, quid statis? etc. Hic Jesus sic veniet, quomodo eum videtis euntem in c⟨oe⟩lum (Act. I, 11). Quid est, sic veniet? In ipsa forma veniet, Potestatem enim dedit ei judicium facere, quoniam filius hominis est. Videte autem qua ratione hoc oportebat, et hoc rectum erat, ut judicandi viderent judicem. Judicandi enim erant et boni et mali. Beati autem mundo corde, quoniam ipsi Deum videbunt (Matth. V, 8). Restabat ut in judicio forma servi et bonis et malis ostenderetur, forma Dei solis bonis servaretur.

Chapter VII. — 10. Christ the Judge in the form of a servant. But He has also given Him power, He says, to execute judgement, because He is the son of man. Therefore that form will come to the judgement. The form of man will come to the judgement: that is why He says, He has given Him power to execute judgement, because He is the son of man. The Son of man will be Judge here; that form which was judged will judge here. Hear, and understand: the prophet had already said this, They shall look on Him Whom they pierced (Zech. 12:10; John 19:37). They will see the very form which they struck with the lance. He will sit as Judge Who stood beneath a judge. He Who was made a false defendant will condemn the true defendants. He Himself will come, that form will come. You have this in the Gospel too: when He was going into heaven before the eyes of His disciples, they stood and gazed, and an angelic voice sounded, Men of Galilee, why do you stand? etc. This Jesus will come in the same way as you see Him going into heaven (Acts 1:11). What is, He will come in the same way? He will come in that very form, for He has given Him power to execute judgement, because He is the son of man. But see for what reason this was fitting, and this was right, that those to be judged should see the Judge. For both good and bad were to be judged. But blessed are the pure in heart, for they shall see God (Matt. 5:8). It remained that in the judgement the form of a servant should be shown to both good and bad, and the form of God kept for the good alone.

11. Deum videre, summa felicitas. Quid enim accepturi sunt boni? Ecce jam dico, quod paulo ante non dixi; et tamen dicendo non dico. Dixi enim quia erimus illic salvi, erimus incolumes, erimus viventes, erimus sine poenis, erimus sine fame et siti, erimus sine defectu, erimus sine orbitate oculorum nostrorum. Totum hoc dixi: et quid habobimus plus, non dixi.

11. To see God is the highest happiness. For what are the good going to receive? See, now I say what a little while ago I did not say; and yet in saying it I do not say it. For I said that there we shall be safe, we shall be unharmed, we shall be living, we shall be without pains, we shall be without hunger and thirst, we shall be without failing, we shall be without blindness of our eyes. All this I said: and what we shall have more, I did not say.

CAPUT VIII. — Videbimus Deum. Hoc autem tantum erit, et tanta res erit, ut in ejus comparatione nihil sit totum. Dixi quod viventes erimus, quod salvi et incolumes, quod famem sitimque non patiemur, quod in lassitudinem non cademus, quod somnus non nos premet. Totum hoc quid est ad illam felicitatem, qua Deum videbimus? Quia ergo Deus ipse ut est, modo ostendi non potest, quem tamen videbimus; ideo quod oculus non vidit, nec auris audivit, hoc videbunt boni, hoc videbunt pii, hoc videbunt misericordes, hoc videbunt fideles, hoc videbunt qui habebunt bonam sortem in resurrectione corporis, quia habuerunt bonam obedientiam in resurrectione cordis.

Chapter VIII. — We shall see God. But this will be so great, and so great a thing will it be, that in comparison with it all [the rest] is nothing. I said that we shall be living, that [we shall be] safe and unharmed, that we shall not suffer hunger and thirst, that we shall not fall into weariness, that sleep will not weigh us down. What is all this compared with that happiness in which we shall see God? Since therefore God Himself as He is cannot now be shown, Whom nevertheless we shall see; for that reason what eye has not seen, nor ear heard, this the good will see, this the godly will see, this the merciful will see, this the faithful will see, this they will see who will have a good lot in the resurrection of the body, because they had a good obedience in the resurrection of the heart.

12. Forma servi ab omnibus videbitur, ⟨f⟩orma Dei a solis piis. Ergo et malus Deum visurus est? de quo dicit Isaias, Tollatur impius, ne videat claritatem Dei (Isai. XXVI, 10, sec. LXX). Ergo et impii et pii videbunt formam illam: et cum fuerit dicta sententia, Tollatur impius, ne videat claritatem Dei, restat ut circa pios et bonos impleatur quod Dominus ipse promisit, cum hic in carne esset, et videretur non solum a bonis, sed etiam a malis. Loquebatur inter bonos et malos, et conspicuus omnibus, Deus occultus, homo manifestus;

12. The form of a servant will be seen by all, the form of God by the godly alone. Is the bad man then also going to see God? of whom Isaiah says, Let the ungodly be taken away, that he may not see the brightness of God (Isa. 26:10, according to the Septuagint). Therefore both the ungodly and the godly will see that form: and when the sentence has been pronounced, Let the ungodly be taken away, that he may not see the brightness of God, it remains that in the godly and the good there be fulfilled what the Lord Himself promised, when He was here in the flesh, and was seen not only by the good, but also by the bad. He spoke among good and bad, and visible to all, God hidden, man manifest;

Editors' notes and page, col. 711

Page

running head: 711 S. AUGUSTINI EPIS[COPI] (cut off at the right edge)
marginal letters: (none)
old-edition numerals: (none)

PL 38:712

Deus regens homines, homo apparens inter homines: loquebatur ergo inter illos, et dicebat, Qui diligit me, mandata mea custodit; et qui diligit me, diligetur a Patre meo, et ego diligam eum. Et quasi diceretur illi, Et quid ei dabis? Et ostendam, inquit, me ipsum illi (Joan. XIV, 21)? Quando hoc dixit? Quando ab hominibus videbatur. Quando hoc dixit? Quando et ab eis videbatur, a quibus non diligebatur. Quomodo ergo se ostensurus erat dilectoribus suis, nisi quia talem qualem non videbant dilectores sui? Ergo quia forma Dei servabatur, forma hominis ostendebatur: per formam hominis hominibus loquens, conspicuus et visibilis, et bonis et malis omnibus ostendebat se, dilectoribus suis servabat se.

God ruling men, man appearing among men: so He was speaking among them, and said, He who loves Me keeps My commandments; and he who loves Me will be loved by My Father, and I will love him. And as if it were said to Him, And what wilt Thou give him? And I will show, He says, Myself to him (John 14:21). When did He say this? When He was being seen by men. When did He say this? When He was being seen even by those by whom He was not loved. How then was He going to show Himself to those who love Him, except as such a one as those who loved Him did not see? Therefore, because the form of God was being kept back, the form of man was being shown: speaking to men through the form of man, conspicuous and visible, He showed Himself to all, both good and bad; He kept Himself for those who love Him.

CAPUT IX. — 13. Post resurrectionem vita aeterna in visione Dei. Quando se demonstraturus est dilectoribus suis? Post resurrectionem corporis, quando tolletur impius, ne videat claritatem Dei. Tunc enim, cum apparuerit, similes ei erimus; quoniam videbimus eum sicuti est (I Joan. III, 2). Ipsa est vita aeterna. Nam totum quidquid dicebamus, nihil est ad illam vitam. Quia vivimus, quid est? Quia salvi sumus, quid est? Quia videbimus Deum: magnum. Ipsa est vita aeterna: ipse hoc dixit, Haec est autem vita aeterna, ut cognoscant te unum verum Deum, et quem misisti Jesum Christum (Joan. XVII, 3). Haec est vita aeterna, ut cognoscant, videant, capiant, norint quod crediderant, percipiant quod nondum capere poterant. Jam videat mens quod oculus non viderat, nec auris audierat, nec in cor hominis ascenderat: hoc illis dicetur in fine, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab initio mundi. Ibunt ergo illi mali in ambustionem aeternam. Justi autem quo? In vitam aeternam (Matth. XXV, 34, 46). Quid est vita aeterna? Haec est vita aeterna, ut cognoscant te solum verum Deum, et quem misisti Jesum Christum.

Chapter IX. — 13. Eternal life after the resurrection, in the vision of God. When is He to show Himself to those who love Him? After the resurrection of the body, when the ungodly will be taken away, so that he may not see the glory of God. For then, when He appears, we shall be like Him; for we shall see Him as He is (1 John 3:2). That is eternal life. For all that we were saying is nothing compared with that life. That we live, what is it? That we are in health, what is it? That we shall see God: [that is] great. That is eternal life: He Himself said this, And this is eternal life, that they may know Thee the one true God, and Him Whom Thou hast sent, Jesus Christ (John 17:3). This is eternal life, that they may know, see, grasp, come to know what they had believed, perceive what they could not yet grasp. Let the mind now see what the eye had not seen, nor the ear heard, nor had ascended into the heart of man: this will be said to them at the end, Come, blessed of My Father, receive the kingdom which has been prepared for you from the beginning of the world. So those wicked ones will go into eternal burning. But the just, where? Into eternal life (Matt. 25:34, 46). What is eternal life? This is eternal life, that they may know Thee the only true God, and Him Whom Thou hast sent, Jesus Christ.

CAPUT X. — 14. Resurrectio carnis futura. Loquens ergo de futura resurrectione corporis, et non nos dimittens, ait: Potestatem dedit ei et judicium facere, quoniam filius hominis est. Nolite mirari hoc, quia veniet hora. Ibi non addidit, et nunc est: quia ista hora postea erit, quia ista hora in fine saeculi erit, quia ista hora novissima erit, in novissima tuba erit. Nolite mirari, quia hoc dixi, Dedit ei potestatem et judicium facere, quoniam filius hominis est. Nolite mirari. Ideo dixi, quia hominem ab hominibus oportet judicari. Quibus hominibus judicandis? Quos invenit vivos? Non solum. Sed quid? Veniet hora, quando hi qui sunt in monumentis. Quomodo expressit carne mortuos? qui sunt in monumentis, quorum jacent sepulta cadavera, quorum favillae tectae sunt, quorum ossa dispersa sunt, quorum caro jam non est, et tamen Deo integra est. Veniet hora, quando omnes qui

Chapter X. — 14. The resurrection of the flesh is to come. Speaking then of the future resurrection of the body, and not dismissing us, He says: He has given Him power also to execute judgement, because He is the Son of man. Do not marvel at this, for the hour will come. There He did not add, and now is: because that hour will be later, because that hour will be at the end of the age, because that hour will be the last, it will be at the last trumpet. Do not marvel that I have said this, He has given Him power also to execute judgement, because He is the Son of man. Do not marvel. I said it for this reason, that man must be judged by men. Which men are to be judged? Those whom He finds alive? Not only those. But what? The hour will come when those who are in the tombs. How did He describe those dead in the flesh? those who are in the tombs, whose buried corpses lie there, whose ashes have been covered over, whose bones have been scattered, whose flesh no longer exists, and yet is whole to God. The hour will come when all who

Editors' notes and page, col. 712

Footnotes

(1) ‹anchor: videbimus Deum: magnum› · call in col 712

Nonnullas nec tenuis momenti discrepantias admittunt Editi. Er. Lugd. Ven. sic legunt: Nam totum quidquid dicebamus, nihil est ad illam vitam qua vivimus quidem qui salvi sumus, quia videbimus Deum magnum. At Lov.: Nam totum quidquid dicebamus, nihil est ad illam vitam qua vivemus quidem qui salvi sumus. Quid est, quia videbimus eum? Magnum. M.

The printed editions admit some discrepancies, and of no slight moment. Er., Lugd., Ven. read thus: Nam totum quidquid dicebamus, nihil est ad illam vitam qua vivimus quidem qui salvi sumus, quia videbimus Deum magnum ("For the whole of whatever we were saying is nothing beside that life by which indeed we live who are in health, because we shall see the great God"). But Lov.: Nam totum quidquid dicebamus, nihil est ad illam vitam qua vivemus quidem qui salvi sumus. Quid est, quia videbimus eum? Magnum ("For the whole of whatever we were saying is nothing beside that life by which indeed we shall live who are in health. What is it, that we shall see Him? A great thing"). M. [The line ends of this note are cramped and worn in the scan; "vivimus" in the first reading and "vivemus" in the second are read from what remains and are not certain.]

(printed under page 362)

Page

running head: [S. A]UGUSTINI EPISCOPI 712 (cut off at left edge of image)
marginal letters: (none)
old-edition numerals: (none)
other: misprint kept as printed in the source: a question mark stands after "(Joan. XIV, 21)" where the sense asks a full stop; the English sets the full stop (QA Q1b)

PL 38:713

sunt in monumentis audient vocem ejus, et prodient omnes. Boni sint, mali sint, audient vocem, et exient. Rumpentur omnia vincula inferorum: omne quod periit, imo periisse putatur, restituetur. Si enim Deus fecit hominem qui non erat, non potest reparare quod erat?

are in the tombs will hear His voice, and they will all come forth. Whether they are good or whether they are bad, they will hear the voice, and they will come out. All the bonds of the underworld will be broken: everything that has perished, or rather is thought to have perished, will be restored. For if God made man who did not exist, can He not repair what did exist?

CAPUT XI. — 15. Mortuorum suscitatio a Deo, non minus credibilis quam creatio. Puto quia cum dicitur, Deus mortuos suscitaturus est, non res incredibilis dicitur: quia de Deo, non de homine dicitur. Magna res est quae fiet, et incredibilis res est quae fiet. Sed non sit incredibilis, quia vide qui facit. Ille dicitur quod suscitabit te, qui creavit te. Non eras, et es; et factus, non eris? Absit, ne credas. Mirabilius aliquid fecit Deus, quando fecit quod non erat: et tamen fecit quod non erat; et non creditur reparaturus quod erat, ab eis ipsis quos fecit quod non erant? Hoc est quod rependimus Deo, qui non eramus, et facti sumus? Hoc illi rependimus, ut eum resuscitare quod fecit non posse credamus? Haec est merces quam illi reddit creatura sua? Ideo te feci, dicit tibi Deus, o homo, antequam esses, ut non mihi credas futurum te esse quod eras, qui potuisti esse quod non eras? Sed ecce, inquit, in sepulcro quod video, favilla est, cinis est, ossa sunt: et hoc item accipiet vitam, cutem, pulpas, carnem, et resurget? quid, favilla ista, ossa ista, quae video in sepulcro? Vel in sepulcro vides favillam, vides ossa: in utero matris tuae nihil erat. Hoc vides, vel favilla sunt, vel ossa sunt: tu antequam esses, nec favilla erat, nec ossa erant; et tamen factus es, cum omnino non esses: et non credis quia ossa ista (quoquo modo sunt, qualiacumque sunt, sunt tamen) recipient formam quam habebant, cum tu acceperis quod non habebas? Crede: quia si credideris hoc, tunc suscitabitur anima tua. Et si suscitabitur anima tua nunc; Veniet hora, et nunc est: tunc bono tuo resurget caro tua, quando veniet hora, ut omnes qui sunt in monumentis, audiant vocem ejus, et prodeant. Non enim quia audis et prodis, jam gaudere debes: audi quod sequitur, Qui bona egerunt, in resurrectionem vitae; qui autem mala egerunt, in resurrectionem judicii. Conversi ad Dominum, etc.

Chapter XI. — 15. The raising of the dead by God no less credible than creation. I think that when it is said, God is going to raise the dead, it is not an incredible thing that is said: because it is said of God, not of man. It is a great thing that will be done, and it is an incredible thing that will be done. But let it not be incredible, for look at Who does it. He of Whom it is said that He will raise you up is He Who created you. You did not exist, and you exist; and, having been made, will you not exist? Far be it from you to believe that. God did something more wonderful when He made what did not exist: and yet He made what did not exist; and is He not believed to be going to repair what did exist, by those very ones whom He made to be what they were not? Is this what we repay to God, we who did not exist and were made? Is this what we repay Him, that we believe Him unable to raise again what He made? Is this the reward that His creature renders to Him? Was it for this, God says to you, O man, that I made you before you existed, that you should not believe Me that you will be what you were, you who were able to be what you were not? But look, he says, in the tomb what I see is ash, it is dust, they are bones: and will this likewise receive life, skin, soft flesh, flesh, and rise again? What, this ash, these bones, which I see in the tomb? At least in the tomb you see ash, you see bones: in your mother's womb there was nothing. What you see here is either ash or bones: before you existed there was neither ash nor were there bones; and yet you were made, when you did not exist at all: and do you not believe that these bones (in whatever manner they exist, of whatever sort they are, yet they exist) will receive the form which they had, when you received what you did not have? Believe: for if you believe this, then your soul will be raised. And if your soul is raised now; The hour will come, and now is: then to your good your flesh will rise again, when the hour comes that all who are in the tombs shall hear His voice and come forth. For you ought not already to rejoice because you hear and come forth: hear what follows, Those who have done good, to the resurrection of life; but those who have done evil, to the resurrection of judgement. Turning to the Lord, etc.

Editors' notes and page, col. 713

Footnotes

(1) ‹anchor: et nunc est› · call in col 713

Sic plures Mss. Editi autem, anima tua: tunc veniet (aut, venit) hora, et nunc est.

So several manuscripts. But the printed editions: anima tua: tunc veniet (or venit) hora, et nunc est ("your soul: then the hour will come (or comes), and now is").

(printed under page 363) (*) ‹anchor: SERMO CXXVIII› · call in col 713 Castigatus ad tres bn. ad quatuor cl. ad a. cb. f. fs. g. lr m. pr. rm. vd.

Corrected against three bn., against four cl. [manuscripts], against a. cb. f. fs. g. lr. m. pr. rm. vd.

(printed under page 363)

(a) ‹anchor: SERMO CXXVIII› · call in col 713

Alias, de Verbis Domini 43.

Formerly, de Verbis Domini 43.

(printed under page 363)

(b) ‹anchor: Conversi ad Dominum, etc.› · call in col 713

Hunc Florus ad Rom. V, vocat sermonem 44 de Verbis Evangelii; et postea ad Galat. V, sermonem de Apostoli Verbis appellat.

Florus, on Rom. 5, calls this sermon 44 de Verbis Evangelii; and afterwards, on Gal. 5, he names it a sermon de Apostoli Verbis. [The call (b) is printed twice in this column: after "Conversi ad Dominum, etc." at the end of Sermo CXXVII, and again after "Galat. cap. V, ℣ 14-17" in the title of Sermo CXXVIII (a later unit). One note answers to both in the foot, and its matter belongs to Sermo CXXVIII.]

(printed under page 363)