PL 38 · cols. 713–719

Augustine, Sermones 128-129 (Classis I, de Scripturis)

Sermon CXXVIII

SERMO CXXVIII. De verbis Evangelii Joannis, Si ego testimonium perhibeo de me, etc., cap. V, ℣. 31-35; deque verbis Apostoli, Spiritu ambulate, et concupiscentias carnis ne perfeceritis. Caro enim concupiscit, etc., Galat. cap. V, ℣. 14-17.

Sermon 128. On the words of the Gospel of John, If I bear witness concerning Myself, etc., ch. 5, vv. 31-35; and on the words of the Apostle, Walk by the Spirit, and do not carry out the desires of the flesh. For the flesh desires, etc., Gal. ch. 5, vv. 14-17.

CAPUT PRIMUM. — 1. Testimonium Christi, etiam de se ipso quam verum sit. Audivimus verba sancti Evangelii: et hoc potest aliquem permovere, quod ait Dominus Jesus, Si ego testimonium perhibeo de me,

Chapter I. — 1. How true the testimony of Christ is, even concerning Himself. We have heard the words of the holy Gospel: and this can trouble someone, that the Lord Jesus says, If I bear witness concerning Myself,

Editors' notes and page, col. 713

Footnotes

(*) ‹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. manuscripts, against four cl., against a. cb. f. fs. g. lr m. pr. rm. vd.

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

Alias, de Verbis Domini 43.

Elsewhere, On the Words of the Lord 43.

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(b) ‹anchor: Galat. cap. V, ℣. 14-17› · 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 Romans 5, calls this sermon 44 On the Words of the Gospel; and afterwards, on Galatians 5, he names it a sermon On the Words of the Apostle.

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testimonium meum non est verum. Quomodo ergo non est verum testimonium veritatis? Nonne ipse est qui dixit: Ego sum via, et veritas, et vita (Joan. XIV, 6)? Cui ergo credendum est, si veritati non est credendum? Profecto enim non vult credere nisi falsitati, qui non eligit credere veritati. Dictum est ergo hoc secundum ipsos, ut sic intelligas, et ex his verbis hunc sensum concipias: Si ego testimonium perhibeo de me, testimonium meum non est verum, id est, sicut putatis. Ille enim noverat verum esse de se testimonium suum: sed propter infirmos, propter incredulos, propter non intelligentes, sol lucernas quaerebat. Fulgorem quippe solis lippitudo eorum ferre non poterat.

My testimony is not true. How then is the testimony of the Truth not true? Is He not the One Who said: I am the way, and the truth, and the life (John 14:6)? Whom then are we to believe, if the Truth is not to be believed? For surely he who does not choose to believe the truth wishes to believe nothing but falsehood. This was therefore said according to their view, so that you may understand it thus, and from these words conceive this sense: If I bear testimony of Myself, My testimony is not true, that is, as you suppose. For He knew that His testimony about Himself was true; but on account of the weak, on account of the unbelieving, on account of those who did not understand, the sun was seeking lamps. For the bleariness of their eyes could not bear the brightness of the sun.

2. Cur quaesitum testimonium Joannis. Ideo quaesitus est Joannes, qui testimonium perhiberet veritati; et audistis quid ait: Vos venistis ad Joannem. Ille erat lucerna ardens et lucens, et vos voluistis exsultare ad horam in lumine ejus. Lucerna ista ad illorum confusionem parata est, quia de hoc dictum est ante tantum tempus in Psalmis: Paravi lucernam Christo meo. Utquid lucernam soli? Inimicos ejus induam confusione: super ipsum autem florebit sanctificatio mea (Psal. CXXXI, 17, 18). Denique hinc sunt confusi quodam loco per ipsum Joannem, quando dixerunt Domino Judaei: In qua potestate ista facis? dic nobis. Quibus respondit: Dicite mihi et vos, Baptismum Joannis de coelo est, an ex hominibus? Audierunt, et tacuerunt. Cogitaverunt enim apud se cito, Si dixerimus, Ab hominibus, lapidabit nos populus: quia prophetam habent Joannem. Si dixerimus, De coelo; dicturus est nobis, Quare ergo non credidistis ei? Quia Joannes perhibuit Christo testimonium. Angustati in cordibus suis quaestionibus suis, et illaqueati laqueis suis, responderunt, Nescimus. Quae potuit alia vox esse tenebrarum? Rectum est quidem homini, ut quando nescit, dicat, Nescio. Quando autem scit, et dicit, Nescio; testis est contra se. Utique noverant excellentiam Joannis, et quia de coelo erat baptismum ejus: sed nolebant acquiescere cui testimonium perhibuit Joannes. At ubi dixerunt, Nescimus: respondit eis Jesus, Nec ego dicam vobis in qua potestate ista facio (Luc. XX, 2⟨-⟩8). Et confusi sunt, et impletum est, Paravi lucernam Christo meo; inimicos ejus induam confusione.

2. Why the testimony of John was sought. For this reason John was sought, to bear testimony to the Truth; and you have heard what He says: You came to John. He was a lamp burning and shining, and you were willing to rejoice for an hour in his light. That lamp was prepared for their confounding, for concerning this it was said so long beforehand in the Psalms: I have prepared a lamp for My Christ. Why a lamp for the sun? His enemies I will clothe with confusion; but upon Him shall My sanctification flourish (Ps. 131:17–18). Accordingly, by this they were confounded on a certain occasion by means of John himself, when the Jews said to the Lord: By what authority do You do these things? tell us. To them He answered: You too tell Me, Is the baptism of John from heaven, or from men? They heard, and fell silent. For they quickly reasoned among themselves, If we say, From men, the people will stone us, for they hold John to be a prophet. If we say, From heaven, He will say to us, Why then did you not believe him? Because John bore testimony to Christ. Hemmed in within their hearts by their own questions, and ensnared in their own snares, they answered, We do not know. What other voice could darkness have? It is indeed right for a man, when he does not know, to say, I do not know. But when he knows, and says, I do not know, he is a witness against himself. They certainly knew the excellence of John, and that his baptism was from heaven; but they were unwilling to give their assent to Him to Whom John bore testimony. But when they said, We do not know, Jesus answered them, Neither will I tell you by what authority I do these things (Luke 20:2–8). And they were confounded, and it was fulfilled, I have prepared a lamp for My Christ; His enemies I will clothe with confusion.

CAPUT II. — 3. In martyribus Christus sibi ipse perhibet testimonium. Martyres nonne testes sunt Christi, et testimonium perhibent veritati? Sed si diligentius cogitemus, quando illi martyres perhibent testimonium, ipse sibi perhibet testimonium. Ipse enim habitat in martyribus, ut perhibeant testimonium veritati. Audi unum ex martyribus, ipsum apostolum Paulum: Numquid experimentum vultis accipere ejus qui in me loquitur Christus (II Cor. XIII, 3)? Dum perhibet ergo testimonium Joannes, Christus sibi perhibet testimonium, qui habitat in Joanne. Perhibeat testimonium Petrus, perhibeat Paulus, perhibeant caeteri Apostoli, perhibeat Stephanus; ipse sibi perhibet testimonium, qui habitat in omnibus.

Chapter II. — 3. In the martyrs Christ Himself bears testimony to Himself. Are not the martyrs witnesses of Christ, and do they not bear testimony to the Truth? But if we consider more carefully, when those martyrs bear testimony, He Himself bears testimony to Himself. For He dwells in the martyrs, so that they may bear testimony to the Truth. Hear one of the martyrs, the apostle Paul himself: Do you wish to have proof of Christ Who speaks in me (2 Cor. 13:3)? While John, then, bears testimony, Christ bears testimony to Himself, He Who dwells in John. Let Peter bear testimony, let Paul bear testimony, let the other Apostles bear testimony, let Stephen bear testimony; He Himself bears testimony to Himself, Who dwells in all.

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Ipse enim sine illis Deus est; illi sine illo quid sunt?

For He is God without them; what are they without Him?

4. Charitas ex Spiritu sancto. De ipso dictum est, Ascendit in altum, captivavit captivitatem, dedit dona hominibus (Psal. LXVII, 19; Ephes. IV, 8). Quid est, captivavit captivitatem? Vicit mortem. Quid est, captivavit captivitatem? Mortem procuravit diabolus, et ipse diabolus de morte Christi est captivatus. Ascendit in altum. Quid altius coelo novimus? Evidenter et ante oculos discipulorum suorum ascendit in coelum (Act. I, 9). Hoc scimus, hoc credimus, hoc fatemur. Dedit dona hominibus. Quae dona? Spiritum sanctum. Qui tale dat donum, qualis ipse est? Magna est enim misericordia Dei: donum dat aequale sibi; quia donum ejus Spiritus sanctus est, et unus Deus tota Trinitas, Pater, et Filius, et Spiritus sanctus. Quid nobis praestitit Spiritus sanctus? Apostolum audi: Charitas Dei, inquit, diffusa est in cordibus nostris. Unde tibi, o mendice, charitas Dei diffusa est in corde tuo? Quid, aut in quo charitas Dei diffusa est in corde humano? Habemus, inquit, thesaurum istum in vasis fictilibus. Quare in vasis fictilibus? Ut eminentia virtutis sit Dei (II Cor. IV, 7). Denique cum dixisset, Charitas Dei diffusa est in cordibus nostris; ne putaret quisque a se sibi esse quod diligit Deum, continuo addidit, per Spiritum sanctum qui datus est nobis (Rom. V, 5). Ut ergo ames Deum, habitet in te Deus, et amet se de te; id est, ad amorem suum moveat te, accendat te, illuminet te, excitet te.

4. Charity from the Holy Spirit. Of Him it was said, He ascended on high, He led captivity captive, He gave gifts to men (Ps. 67:19; Eph. 4:8). What is "He led captivity captive"? He conquered death. What is "He led captivity captive"? The devil brought about death, and the devil himself was taken captive by the death of Christ. He ascended on high. What do we know higher than heaven? Plainly and before the eyes of His disciples He ascended into heaven (Acts 1:9). This we know, this we believe, this we confess. He gave gifts to men. What gifts? The Holy Spirit. He Who gives such a gift, what is He Himself? For great is the mercy of God: He gives a gift equal to Himself; for His gift is the Holy Spirit, and the whole Trinity, Father and Son and Holy Spirit, is one God. What has the Holy Spirit bestowed on us? Hear the Apostle: The charity of God, he says, is poured forth in our hearts. Whence comes it to you, O beggar, that the charity of God is poured forth in your heart? What, or in what, is the charity of God poured forth in the human heart? We have, he says, this treasure in earthen vessels. Why in earthen vessels? That the excellence of the power may be God's (2 Cor. 4:7). Finally, when he had said, The charity of God is poured forth in our hearts, lest anyone should think that it is from himself that he loves God, he at once added, through the Holy Spirit Who has been given to us (Rom. 5:5). So then, that you may love God, let God dwell in you and love Himself from you; that is, let Him move you to His love, kindle you, enlighten you, rouse you.

CAPUT III. — 5. Lucta animae et carnis. Subdenda anima Deo, animae caro. Lucta est enim in isto corpore: quamdiu vivimus, pugnamus; quamdiu ⟨p⟩ugnamus, periclitamur: sed in his omnibus superamus, per eum qui dilexit nos (Id. VIII, 37). Pugnam nostram, modo cum Apostolus legeretur, audistis: Omnis, inquit, Lex in uno sermone impletur, in eo quod est, Diliges proximum tuum sicut te ipsum. Ista dilectio de Spiritu sancto est. Diliges proximum tuum sicut te ipsum. Prius vide si jam nosti diligere te ipsum; et committo tibi proximum, quem diligas sicut te ipsum. Si autem no⟨n⟩dum nosti diligere te; timeo ne decipias proximum tuum sicut te. Si enim amas iniquitatem, non diligis te. Psalmus testis est: Qui autem diligit iniquitatem, odit animam suam (Psal. X, 6). Si autem odisti animam tuam, quid tibi prodest quia diligis carnem tuam? Si odisti animam tuam, et diligis carnem tuam, resurget caro tua; sed ut torqueatur anima tua. Ergo prius anima diligenda est, quae Deo subdenda est, ut ordinem suum servitus ista custodiat, anima Deo, animae caro. Vis serviat caro tua animae tuae? Deo serviat anima tua. Debes regi, ut possis regere. Nam lucta ista tam periculosa est, ut si dimiserit rector, ruina sequatur.

Chapter III. — 5. The struggle of soul and flesh. The soul is to be subjected to God, the flesh to the soul. For there is a struggle in this body: as long as we live, we fight; as long as we fight, we are in danger: but in all these things we overcome, through Him Who loved us (Rom. 8:37). Our fight you heard just now, when the Apostle was being read: The whole Law, he says, is fulfilled in one word, in this: You shall love your neighbour as yourself. This love is from the Holy Spirit. You shall love your neighbour as yourself. First see whether you already know how to love yourself; and then I entrust your neighbour to you, to love him as yourself. But if you do not yet know how to love yourself, I fear you may deceive your neighbour as you do yourself. For if you love iniquity, you do not love yourself. The Psalm is witness: But he who loves iniquity hates his own soul (Ps. 10:6). But if you hate your soul, what does it profit you that you love your flesh? If you hate your soul and love your flesh, your flesh will rise again; but so that your soul may be tormented. Therefore the soul must first be loved, which must be subjected to God, so that this service may keep its order: the soul to God, the flesh to the soul. Do you want your flesh to serve your soul? Let your soul serve God. You must be ruled, so that you can rule. For this struggle is so dangerous that, if the ruler lets go, ruin follows.

CAPUT IV. — 6. Apostolus de pugna carnis et spiritus. Quae lucta? Si autem mordetis et comeditis invicem, videte ne ab invicem consumamini. Dico autem, Spiritu ambulate. Apostoli verba dico, quae modo recitata sunt de Epistola ipsius: Dico autem, Spiritu ambulate et concupiscentias carnis ne perfeceritis. Dico autem, Spiritu

Chapter IV. — 6. The Apostle on the fight of the flesh and the spirit. What struggle? But if you bite and devour one another, see that you are not consumed by one another. But I say, walk in the Spirit. I am speaking the Apostle's words, which were recited just now from his Epistle: But I say, walk in the Spirit, and do not carry through the desires of the flesh. But I say, in the Spirit

Editors' notes and page, col. 715

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(1) ‹anchor: torqueatur anima tua› · call in col 715

Fossatensis vetus codex, cum anima tua.

The old codex of Saint-Maur-des-Fossés has: cum anima tua.

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ambulate, et concupiscentias carnis : non dixit, Ne habueritis; neque hoc dixit, Ne feceritis; sed, ne perfeceritis. Quid sit autem hoc, adjuvante Domino, dicam ut potero : adestote, ut intelligatis, si Spiritu ambulatis. Dico autem, Spiritu ambulate, et concupiscentias carnis ne perfeceritis. Sequatur : ne forte aliquid, ut hoc quod hic obscurum est, in ejus sequentibus verbis facilius possit intelligi. Dixi enim, non frustra Apostolum noluisse dicere, Concupiscentias carnis ne habueritis; neque hoc saltem voluisse dicere, Concupiscentias carnis ne feceritis : sed dixisse, Concupiscentias carnis ne perfeceritis. Ipsam nobis luctam proposuit. In hoc praelio versamur, si Deo militamus. Quid ergo sequitur? Caro enim concupiscit adversus spiritum, spiritus autem adversus carnem. Haec enim invicem adversantur; ut non ea quae vultis, faciatis. Hoc si non intelligatur, periculosissime auditur. Ideo sollicitus ne male homines intelligendo pereant, suscepi haec verba Apostoli, adjuvante Domino, exponere vestrae Charitati. Vacat nobis, matutina coepimus, hora prandii non urget : ad istum diem, id est sabbatum, maxime hi assolent convenire, qui esuriunt verbum Dei. Audi⟨t⟩e et attendite; dicam quantum potero diligenter.

walk, and the desires of the flesh: he did not say, Do not have [them]; nor did he say this, Do not do [them]; but, do not carry [them] through to completion. But what this means, with the Lord's help, I will tell as best I can: be attentive, so that you may understand, if you walk in the Spirit. But I say, Walk in the Spirit, and do not carry through the desires of the flesh. Let the text continue: perhaps [there is] something, so that what is obscure here may more easily be understood in his following words. For I said that not without reason the Apostle was unwilling to say, Do not have the desires of the flesh; nor was he willing even to say this, Do not do the desires of the flesh: but that he said, Do not carry through the desires of the flesh. He has set before us the struggle itself. In this battle we are engaged, if we serve as soldiers for God. What then follows? For the flesh desires against the spirit, and the spirit against the flesh. For these are opposed to one another; so that you do not do the things that you will. If this is not understood, it is heard most perilously. Therefore, anxious lest people perish by understanding it wrongly, I have undertaken, with the Lord's help, to expound these words of the Apostle to your Charity. We have leisure; we began in the morning; the hour of the midday meal does not press: on this day, that is, the sabbath, those especially are accustomed to gather who hunger for the word of God. Listen and attend; I will speak as carefully as I can.

CAPUT V. — 7. Apostolus male intellectus. Officium pastoris, explanare difficiles locos Scripturae. Quid est hoc ergo quod dixi, Periculose auditur, si non intelligatur? Multi concupiscentiis carnalibus et damnabilibus victi, committunt quaeque facinora atque flagitia, et immunditiis tam pessimis volutantur, quae turpe est etiam dicere; et dicunt sibi ista verba Apostoli. Vide quid dixit Apostolus, Ut non ea quae vultis, illa faciatis. Nolo facere, cogor, compellor, vincor, facio quae nolo, sicut ait Apostolus (Rom. VII, 19) : Quia caro concupiscit adversus spiritum, spiritus autem adversus carnem, ut non ea quae vultis, illa faciatis. Videtis quam periculose auditur, si non intelligitur. Videtis quemadmodum pertineat ad officium pastoris, opertos fontes aperire, et aquam puram, innoxiam, sitientibus ovibus ministrare.

Chapter V. — 7. The Apostle misunderstood. The office of a pastor: to explain difficult passages of Scripture. What then is this that I said, It is heard perilously if it is not understood? Many, overcome by carnal and damnable desires, commit all manner of crimes and shameful deeds, and wallow in impurities so foul that it is shameful even to mention them; and they say these words of the Apostle to themselves. See what the Apostle said, So that you do not do those things that you will. I do not want to do it, I am forced, I am compelled, I am overcome, I do what I do not want, as the Apostle says (Rom. 7:19): Because the flesh desires against the spirit, and the spirit against the flesh, so that you do not do those things that you will. You see how perilously it is heard, if it is not understood. You see how it belongs to the office of a pastor to open covered springs, and to supply pure, harmless water to thirsting sheep.

8. Pugna interior sic gerenda, ut spiritus non vincatur a carne. Noli ergo vinci, quando pugnas. Videte quale bellum proposuit, qualem pugnam, qualem rixam, intus, intra te ipsum. Caro concupiscit adversus spiritum. Si non concupiscit et spiritus adversus carnem, fac adulterium. Si autem spiritus concupiscit adversus carnem, luctam video, victum non video, pugna est. Concupiscit caro adversus spiritum : delect⟨a⟩t adulterium. Fateor quia delectat. Sed spiritus concupiscit adversus carnem : delectat et castitas. Ergo vincat spiritus carnem : aut certe non vincatur a carne. Adulterium tenebras quaerit, castitas lucem desiderat. Quomodo vis innotescere, sic vive : quomodo vis hominibus innotescere, etiam praeter oculos hominum sic vive; quoniam qui fecit te, et in tenebris videt te. Quare laudatur castitas publice ab hominibus? Quare non laudant adulterium nec adulteri? Qui ergo quaerit veritatem, venit ad lucem (Joan. III, 21).

8. The inner battle is to be waged in such a way that the spirit is not overcome by the flesh. Do not, then, be overcome when you fight. See what kind of war he has set forth, what kind of battle, what kind of strife, within, inside your very self. The flesh desires against the spirit. If the spirit does not also desire against the flesh, commit adultery. But if the spirit desires against the flesh, I see a struggle, I do not see one vanquished: it is a battle. The flesh desires against the spirit: adultery delights. I admit that it delights. But the spirit desires against the flesh: chastity too delights. So let the spirit overcome the flesh: or at least let it not be overcome by the flesh. Adultery seeks darkness, chastity longs for light. As you wish to be known, so live: as you wish to be known to people, live so even beyond the eyes of people; since He Who made you sees you even in darkness. Why is chastity praised publicly by people? Why do not even adulterers praise adultery? So whoever seeks the truth comes to the light (John 3:21).

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(1) ‹anchor: invicem adversantur› · call in col 716

Er. Lugd. Ven. ferunt, haec enim sibi invicem adversantur. Sic etiam Vulgata. M.

Er., Lugd., Ven. (the editions of Erasmus, Lyons and Venice) read: haec enim sibi invicem adversantur. So also the Vulgate. M.

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CAPUT VI. — Sed delectat adulterium. Contradicatur, resistatur, repugnetur. Non enim non habes unde pugnes. Deus tuus est in te, Spiritus bonus datus est tibi. Et tamen permittitur ipsa caro concupiscere adversus spiritum, suggestionibus pravis et delectationibus genuinis. Fiat quod ait Apostolus, Non regnet peccatum in vestro mortali corpore (Rom. VI, 12). Non dixit, non sit. Jam est ibi. Quod ideo peccatum vocatur, quia merito peccati contigit. Non enim in paradiso caro concupiscebat adversus spiritum, aut erat ibi ista pugna, ubi pax erat sola: sed facta transgressione, posteaquam homo noluit servire Deo, et donatus est sibi; nec sic donatus sibi, ut possit saltem possidere se; sed ab eo possessus, a quo deceptus; coepit caro concupiscere adversus spiritum. Et hoc in bonis concupiscit adversus spiritum: nam in malis non habet contra quem concupiscere. Ibi enim concupiscit adversus spiritum, ubi est spiritus.

Chapter VI. — But adultery delights. Let it be contradicted, let it be resisted, let it be fought against. For it is not that you have nothing to fight with. Your God is in you; the good Spirit has been given to you. And yet the flesh itself is permitted to lust against the spirit, with depraved suggestions and with inborn delights. Let what the Apostle says be done: Let not sin reign in your mortal body (Rom. 6:12). He did not say, let it not be. It is already there. And it is called sin for this reason, that it came about through the desert of sin. For in paradise the flesh did not lust against the spirit, nor was that fight there, where there was peace alone; but once the transgression had been committed, after man refused to serve God and was handed over to himself, and yet not so handed over to himself that he might at least possess himself, but possessed by him by whom he was deceived, the flesh began to lust against the spirit. And this it does in the good, lusting against the spirit; for in the wicked it has no one against whom to lust. For it lusts against the spirit there where the spirit is.

9. Pugnare contra carnis concupiscentias munus est Spiritus sancti in nobis. Bene agit qui a bono agitur. Quod enim ait, Caro concupiscit adversus spiritum, et spiritus adversus carnem, noli putare spiritui hominis tantum datum. Spiritus Dei est qui pugnat in te adversus te, adversus illud quod est in te contra te. Noluisti enim stare ad Dominum; eecidisti, fractus es; quomodo vas quando de manu hominis cadit in terram, fractus es. Et quia fractus es, ideo adversus es tibi, ideo es contra te. Nihil sit in te contra te, et integer stabis.

9. To fight against the lusts of the flesh is the office of the Holy Spirit in us. He acts well who is acted upon by the Good. For when he says, The flesh lusts against the spirit, and the spirit against the flesh, do not suppose that this has been given to the spirit of man alone. It is the Spirit of God Who fights in you against you, against that which is in you against you. For you refused to stand with the Lord; you fell, you were broken; just as a vessel, when it falls from a man's hand to the ground, so you were broken. And because you were broken, therefore you are adverse to yourself, therefore you are against yourself. Let there be nothing in you against you, and you will stand whole.

CAPUT VII. — Nam ut noveris ad Spiritum sanctum hoc officium pertinere, alio loco dicit Apostolus, Si enim secundum carnem vixeritis, moriemini: si autem spiritu facta carnis mortificaveritis, vivetis. In his verbis jam extollebat se homo, quasi spiritu suo facta carnis possit mortificare. Si secundum carnem vixeritis, moriemini: si autem spiritu facta carnis mortificaveritis, vivetis. Expone nobis, Apostole, quo spiritu. Habet enim et homo spiritum ad naturam propriam pertinentem, quo homo est. Homo enim constat ex corpore et spiritu. Et de ipso spiritu hominis dictum est: Nemo scit quae sunt hominis, nisi spiritus hominis qui in ipso est (I Cor. II, 11). Video ergo et ipsum hominem habere spiritum suum pertinentem ad naturam suam, et audio te dicentem, Si autem spiritu facta carnis mortificaveritis, vivetis. Quaero quo spiritu: meo, an Dei? Audio enim verba tua, et adhuc ambiguitate promoveor. Spiritus enim cum dicitur, et hominis est aliquando, et pecoris spiritus dicitur; sicut scriptum est, per diluvium mortuam esse omnem carnem, quae habebat in se spiritum vitae (Gen. VI, 17, et VII, 22). Ac per hoc et pecoris spiritus dicitur, et hominis spiritus dicitur. Aliquando et ventus spiritus dicitur; sicut habetur in Psalmo, Ignis, grando, nix, glacies, spiritus tempestatis (Psal. CXLVIII, 8). Cum ergo multis modis dicatur spiritus, quo spiritu dixisti, o Apostole, facta carnis mortificanda? meo, an Dei? Audi quod sequitur, et intellige. Sublata est quaestio sequentibus verbis. Cum enim dixisset, Si autem spiritu facta carnis mortificaveritis, vivetis; continuo addidit, Quotquot

Chapter VII. — For, that you may know that this office belongs to the Holy Spirit, the Apostle says in another place, For if you live according to the flesh, you will die; but if by the spirit you put to death the deeds of the flesh, you will live. At these words man was already exalting himself, as though he could put to death the deeds of the flesh by his own spirit. If you live according to the flesh, you will die; but if by the spirit you put to death the deeds of the flesh, you will live. Explain to us, Apostle, by what spirit. For man too has a spirit belonging to his own nature, by which he is a man. For man consists of body and spirit. And of this spirit of man it has been said: No one knows the things that are of a man except the spirit of the man which is in him (1 Cor. 2:11). I see, then, that man himself also has his own spirit belonging to his nature, and I hear you saying, But if by the spirit you put to death the deeds of the flesh, you will live. I ask by what spirit: mine, or God's? For I hear your words, and I am still moved by the ambiguity. For when spirit is spoken of, it is sometimes that of a man, and a beast's spirit is also spoken of; as it is written, that through the flood all flesh died which had in it the spirit of life (Gen. 6:17 and 7:22). And accordingly both a beast's spirit is spoken of and a man's spirit is spoken of. Sometimes the wind too is called spirit; as is found in the Psalm, Fire, hail, snow, ice, spirit of the storm (Ps. 148:8). Since, then, spirit is spoken of in many ways, by what spirit did you say, O Apostle, that the deeds of the flesh are to be put to death? Mine, or God's? Hear what follows, and understand. The question is removed by the words that follow. For when he had said, But if by the spirit you put to death the deeds of the flesh, you will live, he at once added, For as many as

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enim Spiritu Dei aguntur, hi filii sunt Dei (Rom. VIII, 13, 14). Agis, si agaris; et bene agis, si a bono agaris. Ergo quod dixit tibi, Si spiritu facta carnis mortificaveritis, vivetis; et ambiguum tibi erat de quo spiritu dixerat, in sequentibus verbis intellige praeceptorem, agnosce Redemptorem. Etenim ille Redemptor tibi Spiritum dedit, quo mortifices facta carnis. Quotquot enim Spiritu Dei aguntur, hi filii sunt Dei. Non sunt filii Dei, si non aguntur Spiritu Dei. Si autem Spiritu Dei aguntur, pugnant: quia magnum habent adjutorem. Non enim Deus sic nos spectat pugnantes, quomodo spectat populus venatores. Populus venatori favere potest, periclitantem adjuvare non potest.

are led by the Spirit of God, these are sons of God (Rom. 8:13–14). You act, if you are led; and you act well, if you are led by the Good. So then, as to what he said to you, If by the spirit you mortify the deeds of the flesh, you will live, and it was ambiguous to you of which spirit he had spoken: in the words that follow, understand the Teacher, recognize the Redeemer. For that Redeemer gave you the Spirit by which you may mortify the deeds of the flesh. For as many as are led by the Spirit of God, these are sons of God. They are not sons of God, if they are not led by the Spirit of God. But if they are led by the Spirit of God, they fight: because they have a great helper. For God does not watch us fighting in the way that the people watch the hunters [in the arena]. The people can cheer a hunter on; one in danger they cannot help.

CAPUT VIII. — 10. Sancti hic non faciunt quae volunt, quomodo. Sic ergo et hic, Caro concupiscit adversus spiritum, et spiritus adversus carnem. Et quid est, Ut non ea quae vultis, faciatis? Hic enim periculum est mali intellectoris. Sit nunc officium qualiscumque expositoris. Ut non ea quae vultis, faciatis. Attendite, sancti quicumque pugnatis. Praeliantibus loquor. Intelligunt qui pugnant: non me intelligit qui non pugnat. Nam qui pugnat, non dico intelligit me, sed praevenit me. Quid vult homo castus? Ut nulla omnino surgat in membris ejus concupiscentia adversaria castitati. Pacem vult, sed nondum habet. Quando enim ad illud ventum fuerit, ubi nulla omnino exsurgat concupiscentia adversanda, nullus erit hostis cum quo luctemur; nec exspectatur ibi victoria, quia de hoste jam victo triumphatur. Audi ipsam victoriam, ipso Apostolo dicente, Oportet corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitatem. Cum autem corruptibile hoc induerit incorruptionem, et mortale hoc induerit immortalitatem; tunc fiet sermo qui scriptus est, Absorpta est mors in victoriam. Audi voces triumphantium: Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus (I Cor. XV, 53-55)? Percussisti, vulnerasti, dejecisti: sed vulneratus est pro me, qui fecit me. O mors, o mors! vulneratus est pro me, qui fecit me, et de morte sua vicit te. Et tunc triumphantes dicturi sunt: Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus?

Chapter VIII. — 10. The saints here do not do what they will, and in what way. So then here too: The flesh lusts against the spirit, and the spirit against the flesh. And what does this mean: So that you do not do the things that you will? For here lies the danger of a bad interpreter. Let it now be the task of an expositor, of whatever sort. So that you do not do the things that you will. Attend, you saints, all of you who are fighting. I am speaking to those in battle. Those who fight understand; he who does not fight does not understand me. For he who fights, I do not say understands me, but anticipates me. What does the chaste man want? That no concupiscence at all, opposed to chastity, should rise in his members. He wants peace, but does not yet have it. For when one has come to that place where no concupiscence at all rises up that has to be resisted, there will be no enemy with whom we must struggle; nor is victory awaited there, because one triumphs over an enemy already conquered. Hear the victory itself, the Apostle himself saying: This corruptible must put on incorruption, and this mortal put on immortality. But when this corruptible has put on incorruption, and this mortal has put on immortality, then will come to pass the saying that is written: Death is swallowed up in victory. Hear the voices of those triumphing: Where, O death, is your contention? Where, O death, is your sting (1 Cor. 15:53–55)? You struck, you wounded, you cast down: but He Who made me was wounded for me. O death, O death! He Who made me was wounded for me, and by His death He conquered you. And then those triumphing will say: Where, O death, is your contention? Where, O death, is your sting?

CAPUT IX. — 11. Vult homo non esse concupiscentias, nec facit quod vult. Modo autem, quando caro concupiscit adversus spiritum, et spiritus adversus carnem, contentio mortis est: non quod volumus facimus. Quare? Quia volumus ut nullae sint concupiscentiae, sed non possumus. Velimus nolimus, habemus illas: velimus nolimus, titillant, blandiuntur, stimulant, infestant, surgere volunt. Premuntur, nondum exstinguuntur; quamdiu caro concupiscit adversus spiritum, et spiritus adversus carnem. Numquid hoc etiam cum mortuus fuerit homo? Absit. Deponis carnem, quomodo tecum trahis concupiscentias carnis? Sed si bene pugnasti, reciperis ad quietem. De qua quiete coronandus es, non damnandus: ut postea

Chapter IX. — 11. Man wills that there be no concupiscences, and does not do what he wills. But now, when the flesh lusts against the spirit and the spirit against the flesh, it is the contention of death: we do not do what we will. Why? Because we will that there be no concupiscences, but we cannot. Whether we will or not, we have them; whether we will or not, they tickle, they flatter, they goad, they harass, they want to rise. They are held down, they are not yet extinguished, so long as the flesh lusts against the spirit and the spirit against the flesh. Will this be so even when a man has died? Far from it. You lay down the flesh; how do you drag the concupiscences of the flesh along with you? But if you have fought well, you are received into rest. From that rest you are to be crowned, not condemned: so that afterwards

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Footnotes

(1) ‹anchor: aguntur, pugnant› · call in col 718

Aliquot Mss., pugnent.

Some manuscripts have: pugnent.

(printed under page 365)

(a) ‹anchor: quo mortifices facta carnis› · call in col 718

Hinc incipiebat tractatus de Pugna animae, olim in tomo 9.

From here began the treatise On the Struggle of the Soul, formerly in volume 9.

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perducaris ad regnum. Ergo quamdiu hic vivitur, fratres, sic est: sic et nos qui senuimus in ista militia, minores quidem hostes habemus: sed tamen habemus. Fatigati sunt quodammodo hostes nostri jam etiam per aetatem: sed tamen etiam fatigati non cessant qualibuscumque motibus infestare senectutis quietem. Acrior pugna juvenum est: novimus eam, transivimus per eam. Caro ergo concupiscit adversus spiritum, et spiritus adversus carnem; ut non ea quae vultis, faciatis. Quid enim vultis, o sancti, o boni praeliatores, o fortes milites Christi? quid vultis? Ut non sint omnino concupiscentiae malae. Sed non potestis. Exercete bellum, sperate triumphum. Modo enim interim pugnatur. Caro concupiscit adversus spiritum, et spiritus adversus carnem; ut non ea quae vultis, faciatis: id est, ut omnino nullae sint concupiscentiae carnis.

you may be brought through to the kingdom. So, as long as life is lived here, brethren, so it is: so too we who have grown old in this warfare have lesser enemies, indeed, but we still have them. Our enemies are in a manner already wearied, even by age; yet even wearied they do not cease to harass the quiet of old age with movements of one sort or another. The fight of the young is fiercer: we know it, we have passed through it. The flesh, then, lusts against the spirit, and the spirit against the flesh, so that you do not do the things that you will. For what do you will, O saints, O good warriors, O brave soldiers of Christ? What do you will? That there be no evil desires at all. But you cannot. Wage the war, hope for the triumph. For now, in the meantime, the battle is fought. The flesh lusts against the spirit, and the spirit against the flesh, so that you do not do the things that you will: that is, that there be no desires of the flesh at all.

CAPUT X. — 12. Pugnandum ne regnet peccatum. Arma nostra. Potestas nobis data. Sed facite quod potestis; quod ait ipse Apostolus alio loco, quod commemorare jam coeperam: Non regnet peccatum in vestro mortali corpore, ad obediendum desideriis ejus. Ecce quod nolo; mala desideria surgunt: sed noli obedire. Arma te, sume instrumenta bellorum. Praecepta Dei, arma tua sunt. Si bene me audis, et ex eo quod loquor armaris. Non, inquit, regnet peccatum in vestro mortali corpore. Quamdiu enim portatis mortale corpus, pugnat contra vos peccatum: sed non regnet. Quid est, non regnet? Id est, ad obediendum desideriis ejus. Si coeperitis obedire, regnat. Et quid est obedire, nisi ut exhibeatis membra vestra arma iniquitatis peccato (Rom. VI, 12, 13)? Nihil hoc doctore praeclarius. Quid vis jam ut exponam tibi? Fac quod audisti. Non exhibeas membra tua arma iniquitatis peccato. Dedit tibi Deus potestatem per Spiritum suum, ut membra tua teneas. Surgit libido, tene tu membra: quid factura est quae surrexit? Tu tene membra: noli exhibere membra tua arma iniquitatis peccato; noli armare adversarium tuum contra te. Tene pedes, ne eant ad illicita. Libido surrexit, tene tu membra: tene tu manus ab omni scelere: tene tu oculos, ne male attendant: tene aures, ne verba libidinis libenter audiant: tene totum corpus, tene latera, tene summa, tene ima. Quid facit libido? Surgere novit, vincere non novit. Surgendo assidue sine causa, discit et non surgere.

Chapter X. — 12. We must fight so that sin may not reign. Our weapons. The power given to us. But do what you can; what the Apostle himself says in another place, which I had already begun to call to mind: Let not sin reign in your mortal body, so as to obey its desires. See, this is what I do not want; evil desires rise up: but do not obey. Arm yourself, take up the instruments of war. The commandments of God are your weapons. If you hear me well, you are armed even from what I am saying. Let not, he says, sin reign in your mortal body. For as long as you carry a mortal body, sin fights against you: but let it not reign. What does let it not reign mean? That is, so as to obey its desires. If you begin to obey, it reigns. And what is it to obey, but that you yield your members as weapons of iniquity to sin (Rom. 6:12–13)? Nothing is clearer than this teacher. What would you have me explain to you now? Do what you have heard. Do not yield your members as weapons of iniquity to sin. God has given you power through His Spirit, that you may hold your members in check. Lust rises up: hold your members in check; what will it do, once it has risen? Hold your members in check: do not yield your members as weapons of iniquity to sin; do not arm your adversary against yourself. Hold back your feet, that they may not go to unlawful things. Lust has risen up: hold your members in check: hold back your hands from every crime: hold back your eyes, that they may not look upon evil: hold back your ears, that they may not gladly listen to the words of lust: hold back your whole body, hold back the sides, hold back the upper parts, hold back the lower parts. What does lust do? It knows how to rise up; it does not know how to conquer. By rising up constantly to no purpose, it learns also not to rise up.

CAPUT XI. — 13. Concupiscentias perficere quid sit. Redeamus ergo ad verba, quae obscura de Apostolo proposueram, et plana jam esse videbimus. Hoc enim proposueram, quod non dixit Apostolus, Spiritu ambulate, et concupiscentias carnis ne habueritis: quia necesse est ut habeamus illas. Quare ergo non dixit, Concupiscentias carnis ne feceritis? Quia facimus eas; concupiscimus enim. Ipsum concupiscere, facere est. Sed ait Apostolus: Jam non ego operor illud, sed quod habitat in me peccatum (Rom. VII, 17). Ergo quid tibi cavendum est? Hoc sine dubio, ne perficias. Surrexit libido damnabilis, surrexit, suggessit:

Chapter XI. — 13. What it is to accomplish desires. Let us return, then, to the words from the Apostle which I had put forward as obscure, and we shall see that they are now plain. For I had put this forward, that the Apostle did not say, Walk in the Spirit, and do not have the desires of the flesh: because it is necessary that we have them. Why, then, did he not say, Do not do the desires of the flesh? Because we do them; for we desire. To desire is itself to do. But the Apostle says: Now it is no longer I that work it, but the sin that dwells in me (Rom. 7:17). So what must you beware of? This, without doubt: that you do not accomplish it. Damnable lust has risen up, it has risen up, it has made its suggestion:

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Footnotes

(a) ‹anchor: not visible in the foot image› · call in col 719

Augustinus jam senex.

Augustine, by now an old man.

(*) ‹anchor: SERMO CXXIX› · call in col 720 Castigatus ad omnes Mss. et Edd. in sermone praecedenti modo designatos.

Corrected against all the manuscripts and editions just indicated at the preceding sermon.

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