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Augustine, Sermones 154-157 (Classis I, de Scripturis)

Sermon CLV

gratiae Dei per Jesum Christum Dominum nostrum vis tribuere, quia de corpore mortis hujus liberaberis? Respondet tibi Apostolus, si sensum ejus cepimus, imo quia Domino adjuvante, sine dubio cepimus; respondet tibi Apostolus, et dicit: Scio quid loquar. Paganos dicis liberari a corpore mortis hujus, quia veniet dies ultimus vitae hujus, et solventur ad tempus a corpore mortis hujus. Veniet et dies, quando omnes qui sunt in monumentis audient vocem ejus; et procedent qui bona fecerunt, in resurrectionem vitae: ecce liberati a corpore mortis hujus. Qui mala fecerunt, in resurrectionem judicii (Joan. V, 28, 29): ecce redierunt ad corpus mortis hujus. Corpus mortis hujus redit ad impium, nec inde aliquando solvetur. Tunc non erit vita aeterna, sed mors aeterna, quia poena aeterna.

you wish to attribute to the grace of God through Jesus Christ our Lord the fact that you will be delivered from the body of this death? The Apostle answers you, if we have grasped his meaning, or rather, since by the Lord's help we have grasped it without doubt; the Apostle answers you and says: I know what I am saying. You say that pagans are delivered from the body of this death, because the last day of this life will come, and they will be released for a time from the body of this death. There will come also the day when all who are in the tombs will hear His voice; and those who have done good will come forth to the resurrection of life: behold, they are delivered from the body of this death. Those who have done evil, to the resurrection of judgement (John 5:28–29): behold, they have returned to the body of this death. The body of this death returns to the ungodly man, and he will never be released from it. Then there will be not eternal life but eternal death, because there will be eternal punishment.

CAPUT XII. — 17. Corpus sanctorum post resurrectionem immortale Tu autem, o Christiane, roga quantum potes, exclama et dic: Miser ego homo, quis me liberabit de corpore mortis hujus? Respondetur tibi: securus efficeris, non de te, sed de Domino tuo; securus efficeris de pignore tuo. Spera cum Christo regnum Christi, jam pignus tenes sanguinem Christi. Dic, dic, Quis me liberabit de corpore mortis hujus? ut respondeatur tibi, Gratia Dei per Jesum Christum Dominum nostrum. Non enim s⟨i⟩c liber⟨a⟩beris de corpore mortis hujus, ut hoc corpus non habeas. Habebis, sed jam non mortis hujus. Ipsum erit, sed non ipsum erit. Ipsum erit, quia ipsa caro erit: non ipsum erit, quia mortale non erit. Sic, sic liberaberis a corpore mortis hujus, ut mortale hoc induat immortalitatem, et corruptibile hoc induat incorruptionem. A quo? per quem? Gratia Dei, per Jesum Christum Dominum nostrum. Quia per unum hominem mors, et per unum hominem resurrectio mortuorum. Sicut in Adam omnes moriuntur: inde est quod gemis. In Adam omnes moriuntur: inde est quod gemis, inde est quod cum morte confligis, inde est corpus mortis hujus. Sed sicut in Adam omnes moriuntur, sic et in Christo omnes vivificabuntur (I Cor. XV, 21, 22). Vivificatus accepto corpore immortali, ubi dicas, Ubi est, mors, contentio tua? liberatus eris a corpore mortis hujus: non tamen ⟨v⟩irtute tua, sed gratia Dei per Jesum Christum Dominum nostrum. Conversi ad Dominum, etc.

Chapter XII. — 17. The body of the saints immortal after the resurrection. But you, O Christian, ask as much as you can, cry out and say: Wretched man that I am, who will deliver me from the body of this death? The answer is given you: you are made secure, not about yourself, but about your Lord; you are made secure about your pledge. Hope with Christ for the kingdom of Christ; already you hold the blood of Christ as a pledge. Say, say, Who will deliver me from the body of this death? so that the answer may be given you, The grace of God through Jesus Christ our Lord. For you will not be delivered from the body of this death in such a way as not to have this body. You will have it, but no longer [the body] of this death. It will be the same, and yet not the same. It will be the same, because it will be the same flesh; it will not be the same, because it will not be mortal. Thus, thus will you be delivered from the body of this death, that this mortal may put on immortality, and this corruptible may put on incorruption. By whom? Through whom? The grace of God, through Jesus Christ our Lord. For by one man [came] death, and by one man the resurrection of the dead. As in Adam all die: hence it is that you groan. In Adam all die: hence it is that you groan, hence it is that you struggle with death, hence is the body of this death. But as in Adam all die, so also in Christ shall all be made alive (1 Cor. 15:21–22). Made alive, having received an immortal body, where you may say, Where, O death, is your strife? you will be delivered from the body of this death: yet not by your own strength, but by the grace of God through Jesus Christ our Lord. Turning to the Lord, etc.

SERMO CLV. De verbis Apostoli, Rom. VIII, 1-11, Nulla ergo condemnatio est nunc his qui sunt in Christo Jesu, etc., Contra Pelagianos. Habitus in basilica SS. Martyrum Scillitanorum.

Sermon 155. On the words of the Apostle, Rom. 8:1-11, There is therefore now no condemnation for those who are in Christ Jesus, etc., Against the Pelagians. Preached in the basilica of the Holy Scillitan Martyrs.

CAPUT PRIMUM. — 1. Concupiscentia cur vocetur

Chapter I. — 1. Why concupiscence is called

Editors' notes and page, col. 840

Footnotes

(1) ‹anchor: Vivificatus› · call in col 840

Plerique Mss., Vivificaberis.

Most manuscripts read "Vivificaberis" (you will be made alive).

(*) ‹anchor: SERMO CLV› · call in col 840 Collatus cum lm. cl. cb. f. fs. g. lr. m. pr. rm. vd. Am. Er. Par. Lov.

Collated with the manuscripts lm. cl. cb. f. fs. g. lr. m. pr. rm. vd., and the editions Am. (Amerbach), Er. (Erasmus), Par. (Paris) and Lov. (Louvain).

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(a) ‹anchor: SERMO CLV› · call in col 840

Alias, de Verbis Apostoli 6.

Formerly De verbis Apostoli 6.

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(b) ‹anchor: Contra Pelagianos› · call in col 840

Plura ex hoc sermone collegit Beda ad Rom. VII, et Florus ad eamdem Epist. et ad Hebr. XII. Habitum in basilica Martyrum Scillitanorum docet praefixus eidem sermoni titulus in veteri codice Romano PP. Cisterciensium S. Crucis in Jerusalem de Urbe. Haec vero, quae apud Carthaginem exstabat, basilica laudatur a Victore, in libro primo de Persecutione Vandalica.

Bede gathered a good deal from this sermon on Romans 7, and Florus on the same Epistle and on Hebrews 12. That it was preached in the basilica of the Scillitan Martyrs is shown by the title set before this sermon in an old Roman manuscript of the Cistercian Fathers of Santa Croce in Gerusalemme in Rome. This basilica, which stood at Carthage, is praised by Victor in the first book of On the Vandal Persecution.

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peccatum. P⟨e⟩ccatum quomodo regnum amittit. Hesterna lectio sancti Apostoli eo usque terminata est, ubi dictum est: Igitur ipse ego mente servio legi Dei, carne autem legi peccati. In qua conclusione demonstravit Apostolus, ad hoc se dix⟨i⟩sse quae supra dixerat, Jam non ego operor illud, sed id quod in me habitat peccatum (Rom. VII, 25, 20); quia non mente operabatur consentiendo, sed carne concupiscendo. Hoc enim peccati nomine appellat, unde oriuntur cuncta peccata, id est, ex carnali concupiscentia. Quidquid enim est peccatorum in dictis, in factis, in cogitationibus, non exoriuntur ni⟨s⟩i ex mala cupiditate, non exoriuntur nisi ex illicita delectatione. Huic ergo illicitae delectationi si resistamus, si non consentiamus, si membra velut arma non ministremus; non regnat peccatum in nostro mortali corpore. Peccatum enim ante regnum perdit, et sic perit. In hac ergo vita, quantum ad sanctos attinet, regnum perdit, in alia perit. Hic enim regnum perdit, quando post concupiscentias nostras non imus: ibi autem perit, quando dicetur, Ubi est, mors, contentio tua?

sin. How sin loses its kingdom. Yesterday's reading from the holy Apostle was brought to a close at the point where it was said: Therefore I myself with the mind serve the law of God, but with the flesh the law of sin. In this conclusion the Apostle showed that he had said for this reason what he had said above, Now it is no longer I who do it, but that which dwells in me, sin (Rom. 7:25, 20); because he was not doing it with the mind by consenting, but with the flesh by lusting. For he calls by the name of sin that from which all sins arise, that is, from carnal concupiscence. For whatever there is of sins in words, in deeds, in thoughts, they do not arise except from evil desire, they do not arise except from illicit delight. If, then, we resist this illicit delight, if we do not consent, if we do not furnish our members as weapons, sin does not reign in our mortal body. For sin first loses its kingdom, and so perishes. In this life, then, as far as the saints are concerned, it loses its kingdom; in the other it perishes. For here it loses its kingdom when we do not go after our lusts; but there it perishes when it will be said, Where, O death, is your strife?

CAPUT II. — 2. Quomodo in sanctis nulla hic damnatio. Ergo cum dixisset Apostolus, Mente servio legi Dei, carne autem legi peccati; non dando membra committendis iniquitatibus, sed tantum concupiscendo, nec tamen illicitae concupiscentiae manus dando: ergo cum dixisset, Mente servio legi Dei, carne autem legi peccati; subjecit et ait, Nulla ergo condemnatio est nunc his qui sunt in Christo Jesu (Rom. VIII, 1). His qui sunt in carne condemnatio est: his qui sunt in Christo Jesu nulla condemnatio e⟨s⟩t. Ne putares hoc postea futurum, ideo addidit, nunc. Postea illud exspecta, ut nec concupiscentia sit in te, contra quam contendas, cum qua confligas, cui non consentias, quam frenes et domes: post exspecta, quia nec ipsa erit. Si enim quod nobiscum contendit ex mortali corpore etiam postea erit; Ubi est, mors, contentio tua? falsum erit. Quid ergo postea futurum sit, sciamus. Tunc enim fiet sermo qui scriptus est, Absorpta est mors in victoriam. Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus? Aculeus enim mortis est peccatum; virtus autem peccati, lex (I Cor. XV, 54-56). Quia ex prohibitione auctum est desiderium, non exstinctum. Lex peccato dedit virtutem, tantummodo per litteram jubendo, non per spiritum subveniendo. Ergo tunc non erit hoc, sed quid nunc? Quid sit nunc, quaeris? Quod et paulo ante dixit: Nunc autem jam non ego operor illud: et ibi nunc. Quid est, non ego operor illud? Non consentio, non annuo, non decerno, semper mihi displicet: membra mea teneo. Et magnum est hoc: cum sit ex carne concupiscentia, et ad carnem pertineant corporis membra, quando non regnat peccatum, id est, carnis concupiscentia; plus habet juris mens ad tenenda membra carnis, ne dentur in arma iniquitatis, quam ipsa concupiscentia carnis ad movenda membra carnis. Itaque concupiscentia est carnis, et membra carnis: mens tamen quia dominatum habet: si tamen desuper adjuvetur, ne cum ei multum

Chapter II. — 2. How in the saints there is no condemnation here. So when the Apostle had said, With the mind I serve the law of God, but with the flesh the law of sin, not giving his members over to the committing of iniquities, but only lusting, and yet not yielding to illicit concupiscence: so when he had said, With the mind I serve the law of God, but with the flesh the law of sin, he added and said, There is therefore now no condemnation for those who are in Christ Jesus (Rom. 8:1). For those who are in the flesh there is condemnation; for those who are in Christ Jesus there is no condemnation. Lest you should think this was to come afterwards, he therefore added, now. Afterwards expect this: that there be not even concupiscence in you, against which you must contend, with which you must clash, to which you must not consent, which you must bridle and tame: afterwards expect it, for it will not even exist. For if what contends with us from the mortal body will exist afterwards as well, then Where, O death, is your strife? will be false. Let us know, then, what is to be hereafter. For then the word that is written will come to pass, Death is swallowed up in victory. Where, O death, is your strife? Where, O death, is your sting? For the sting of death is sin; but the power of sin, the law (1 Cor. 15:54–56). Because by prohibition desire was increased, not extinguished. The law gave sin its power by commanding only through the letter, not by coming to aid through the spirit. So then this will not exist; but what now? What is there now, you ask? What he also said a little before: But now it is no longer I who do it; there too, now. What does it mean, it is not I who do it? I do not consent, I do not assent, I do not decide for it, it always displeases me: I hold my members in check. And this is a great thing: since concupiscence is from the flesh, and the members of the body belong to the flesh, when sin, that is, concupiscence of the flesh, does not reign, the mind has more right to hold the members of the flesh, lest they be given as weapons of iniquity, than concupiscence of the flesh itself has to move the members of the flesh. Therefore the concupiscence is of the flesh, and the members are of the flesh: yet the mind, because it has dominion, if only it be helped from above, lest, when to it much

Editors' notes and page, col. 841

Footnotes

(1) ‹anchor: futurum sit, sciamus› · call in col 841

Nonnulli Mss., scimus.

Some manuscripts read "scimus" (we know).

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contra Dei gratiam damus, non regem, sed tyrannum faciamus : tantum ergo valet mens, sic regit cum regitur, ut de membris ipsius carnis, contra concupiscentiam carnis ipsius, possit agere quod ait Apostolus, Non ergo regnet peccatum in vestro mortali corpore, ad obediendum desideriis ejus; nec exhibeatis membra vestra arma iniquitatis peccato (Rom. VI, 12, 13).

we grant against the grace of God, we make not a king but a tyrant: so much, then, does the mind avail, it so rules when it is ruled, that with the members of the flesh itself, against the concupiscence of that very flesh, it can do what the Apostle says, Therefore let not sin reign in your mortal body, so as to obey its desires; nor present your members as weapons of iniquity to sin (Rom. 6:12–13).

CAPUT III. — 3. A lege peccati nemo liber nisi per gratiam.—Nulla ergo condemnatio est nunc his qui sunt in Christo Jesu. Non sint solliciti, si concupiscentiis illicitis titillantur : non sint solliciti, quod videtur adhuc esse lex in membris repugnans legi mentis. Nulla enim condemnatio est. Sed quibus? etiam nunc quibus? Qui sunt in Christo Jesu. Et ubi est illa sententia, de qua dicebat paulo ante: Video aliam legem in membris meis repugnantem legi mentis meae, et captivantem me in lege peccati quae est in membris meis (Id. VII, 23)? Sed me dicebat ex carne, non ex mente. Ubi ergo illa lex, si nulla condemnatio est his qui sunt in Christo Jesu? Lex enim spiritus vitae in Christo Jesu. Lex enim, non illa in monte Sina per litteram : Lex enim, non illa in vetustate litterae; sed Lex spiritus vitae in Christo Jesu, liberavit te a lege peccati et mortis. Ut enim condelecteris legi Dei secundum interiorem hominem, unde haberes, nisi lex spiritus vitae in Christo Jesu liberaret te a lege peccati et mortis? Ideo, mens humana, ne tibi tribuas, ne multum superbias; imo ne omnino superbias, o mens humana, quod non consentis desideriis carnis, quod lex peccati non te de arce deponit : Lex spiritus vitae in Christo Jesu liberavit te a lege peccati et mortis. Non te illa lex liberavit, de qua supra dictum est, Ut serviamus in novitate spiritus, et non in vetustate litterae (Ibid. 6). Quare illa non liberavit? Nonne et ipsa digito Dei scripta est? Nonne digitus Dei Spiritus sanctus intelligitur? Lege Evangelium, et vide quia ubi dicit unus evangelista, Domino dicente, Si ego in Spiritu Dei ejicio daemonia (Matth. XII, 28); alius dicit, Si ego in digito Dei ejicio daemonia (Luc. XI, 20). Si ergo et lex illa digito Dei scripta est, hoc est, Spiritu Dei; quo Spiritu victi magi Pharaonis dixerunt, Digitus Dei est hic (Exod. VIII, 19) : si ergo et ipsa, imo cum et ipsa Spiritu Dei, hoc est, digito Dei conscripta sit, quare non de illa dicitur, Lex enim spiritus vitae in Christo Jesu?

Chapter III. — 3. From the law of sin no one is free except through grace. — There is therefore now no condemnation for those who are in Christ Jesus. Let them not be anxious if they are tickled by unlawful concupiscences: let them not be anxious that there seems still to be a law in the members warring against the law of the mind. For there is no condemnation. But for whom? Even now, for whom? For those who are in Christ Jesus. And where is that statement of which he spoke a little before: I see another law in my members warring against the law of my mind, and taking me captive in the law of sin which is in my members (Rom. 7:23)? But he was saying "me" in respect of the flesh, not in respect of the mind. Where then is that law, if there is no condemnation for those who are in Christ Jesus? For the law of the spirit of life in Christ Jesus. For the law, not that one on Mount Sinai through the letter: for the law, not that one in the oldness of the letter; but the law of the spirit of life in Christ Jesus has set you free from the law of sin and death. For that you may delight in the law of God according to the inner man, whence would you have it, unless the law of the spirit of life in Christ Jesus set you free from the law of sin and death? Therefore, human mind, do not attribute it to yourself, do not be greatly proud; indeed, do not be proud at all, O human mind, that you do not consent to the desires of the flesh, that the law of sin does not cast you down from the citadel: the law of the spirit of life in Christ Jesus has set you free from the law of sin and death. That law did not set you free of which it was said above, That we may serve in newness of spirit, and not in the oldness of the letter (Rom. 7:6). Why did that one not set free? Was not it too written by the finger of God? Is not the finger of God understood as the Holy Spirit? Read the Gospel, and see that where one evangelist says, the Lord speaking, If I by the Spirit of God cast out demons (Matt. 12:28), another says, If I by the finger of God cast out demons (Luke 11:20). If then that law too was written by the finger of God, that is, by the Spirit of God, by which Spirit the magicians of Pharaoh, overcome, said, This is the finger of God (Exod. 8:19): if then it too, indeed since it too was written by the Spirit of God, that is, by the finger of God, why is it not said of it, For the law of the spirit of life in Christ Jesus?

CAPUT IV. — 4. Lex peccati et mortis quaenam. Lex Moysi cur data. Lex enim mortis non ipsa dicitur, lex peccati et mortis non illa lex dicitur quae data est in monte Sina. Lex peccati et mortis illa dicitur de qua gemens ait, Video aliam legem in membris meis, repugnantem legi mentis meae. Sed illa lex, ipsa est quae dicta est, Itaque lex quidem sancta, et mandatum sanctum, et justum, et bonum. Et subjecit, Quod ergo bonum est, mihi factum est mors? Absit. Sed peccatum ut appareat peccatum, per bonum mihi operatum est mortem; ut fiat supra modum peccator aut peccatum per mandatum. Quid est, supra modum? Ut addatur praevaricatio. Data est ergo lex illa, ut inveniretur infirmitas. Parum est hoc, non solum ut inveniretur, sed etiam ut augeretur, et vel sic medicus quaeretur.

Chapter IV. — 4. Which is the law of sin and death. Why the law of Moses was given. For the law of death is not called that one; the law of sin and death is not called that law which was given on Mount Sinai. That is called the law of sin and death of which he says, groaning, I see another law in my members, warring against the law of my mind. But that law is the very one of which it was said, So the law indeed is holy, and the commandment holy, and just, and good. And he added, Did that which is good, then, become death to me? Far from it. But sin, that it might appear sin, worked death in me through what is good; so that the sinner or sin might become beyond measure through the commandment. What is "beyond measure"? That transgression might be added. That law, then, was given so that weakness might be found out. This is too little: not only that it might be found out, but also that it might be increased, and so at least the physician might be sought.

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Si enim levis morbus esset, contemneretur: si morbus contemneretur, medicus non quaereretur: si medicus non quaereretur, morbus non finiretur. Ideo ubi abundavit peccatum, superabundavit gratia (Rom. V, 20): quae delevit cuncta peccata quae invenit, et ad non peccandum voluntati nostrae conanti adjutorium subministravit; ut ipsa voluntas nostra non in se ipsa, sed in Deo laudaretur. In Deo enim laudabimur tota die (Psal. XLIII, 9): et, In Domino laudabitur anima mea; audiant mites, et jucundentur (Psal. XXXIII, 3). Audiant mites: nam superbi et litigiosi non audiunt. Ergo quare non ipsa est Lex digito Dei scripta, quae dat adjutorium hoc gratiae, de qua loquimur? Quare? Quia in tabulis lapideis scripta est, non in tabulis cordis carnalibus (II Cor. III, 3).

For if the disease were slight, it would be disregarded; if the disease were disregarded, the physician would not be sought; if the physician were not sought, the disease would not be ended. Therefore where sin abounded, grace superabounded (Rom. 5:20): grace, which blotted out all the sins that it found, and furnished help to our will as it strives not to sin, so that our will itself might be praised not in itself, but in God. For in God shall we be praised all the day (Ps. 43:9); and, In the Lord shall my soul be praised; let the meek hear, and be glad (Ps. 33:3). Let the meek hear: for the proud and the contentious do not hear. Why then is the Law itself, written by the finger of God, not that which gives this help of grace of which we are speaking? Why? Because it was written on tablets of stone, not on fleshly tablets of the heart (2 Cor. 3:3).

CAPUT V. — 5. Veteris ac novae Legis concordia. Denique, fratres mei, in magno mysterio videte concordiam, videte distantiam; concordiam Legis, distantiam plebis. Celebratur Pascha in veteri populo, sicut nostis occisione agni cum azymis: ubi occisio ovis Christum significat, azyma autem novam vitam, hoc est, sine vetustate fermenti. Unde nobis Apostolus dicit: Expurgate vetus fermentum, ut sitis nova conspersio, sicut estis azymi: Pascha enim nostrum immolatus est Christus (I Cor. V, 7). Celebratum est ergo Pascha in illo veteri populo, nondum in luce fulgente, sed in umbra significante celebratum est: et post quinquaginta dies a celebratione Paschae, sicut computans inveniet qui voluerit, datur Lex in monte Sina, scripta digito Dei. Venit verum Pascha, immolatur Christus: transitum facit a morte ad vitam. Transitus enim interpretatur hebraice Pascha: quod expressit evangelista dicens, Cum autem veniret hora ut transiret Jesus de hoc mundo ad Patrem (Joan. XIII, 1). Celebratur ergo Pascha, resurgit Dominus, facit transitum a morte ad vitam, quod est Pascha; et numerantur quinquaginta dies, et venit Spiritus sanctus, digitus Dei.

Chapter V. — 5. The concord of the Old and the New Law. Finally, my brethren, see in a great mystery the concord, see the difference: the concord of the Law, the difference of the people. The Pasch is celebrated among the old people, as you know, by the slaying of a lamb with unleavened bread: where the slaying of the sheep signifies Christ, and the unleavened bread the new life, that is, without the oldness of leaven. Whence the Apostle says to us: Purge out the old leaven, that you may be a new dough, as you are unleavened: for Christ our Pasch has been sacrificed (1 Cor. 5:7). So the Pasch was celebrated among that old people, not yet in shining light, but it was celebrated in a shadow that signified; and fifty days after the celebration of the Pasch, as whoever wishes will find by reckoning, the Law is given on Mount Sinai, written by the finger of God. The true Pasch comes, Christ is sacrificed: He makes a passage from death to life. For Pasch is interpreted in Hebrew as passage: which the evangelist expressed, saying, But when the hour came that Jesus should pass from this world to the Father (John 13:1). So the Pasch is celebrated, the Lord rises again, He makes the passage from death to life, which is the Pasch; and fifty days are counted, and the Holy Spirit comes, the finger of God.

CAPUT VI. — 6. Legum earumdem differentia. Sed videte ibi quomodo, et hic quomodo. Ibi plebs longe stabat, timor erat, amor non erat. Nam usque adeo timuerunt, ut dicerent ad Moysen: Loquere tu ad nos, et non nobis loquatur Dominus, ne moriamur. Descendit ergo, sicut scriptum est, Deus in Sina in igne: sed plebem longe stantem territans, et digito suo scribens in lapide (Exod. XIX, XX, et XXXI, 18), non in corde. Huc autem quando venit Spiritus sanctus, congregati erant fideles in unum: nec in monte terruit, sed intravit in domum. De coelo quidem factus est subito sonus, quasi ferretur flatus vehemens: sonuit, sed nullus expavit. Audisti sonum, vide et ignem; quia et in monte utrumque erat, et ignis et sonitus: sed illic etiam fumus, hic vero ignis serenus. Visae sunt enim illis, inquit Scriptura, linguae divisae, velut ignis. Numquid de longinquo territans? Absit. Nam insedit super unumquemque eorum, et coeperunt linguis loqui, sicut Spiritus dabat eis pronuntiare (Act. II, 1-4). Audi linguam loquentem, et intellige Spiritum, non in lapide, sed in corde scribentem.

Chapter VI. — 6. The difference of these same Laws. But see how it was there, and how it is here. There the people stood afar off; there was fear, there was no love. For they were so greatly afraid that they said to Moses: Speak you to us, and let not the Lord speak to us, lest we die. So God came down, as it is written, on Sinai in fire; but terrifying the people standing afar off, and writing with His finger on stone (Exod. 19, 20, and 31:18), not in the heart. But here, when the Holy Spirit came, the faithful were gathered together in one: nor did He terrify on a mountain, but He entered into a house. From heaven indeed there came suddenly a sound, as if a vehement wind were borne along: it sounded, but no one was terrified. You have heard the sound, see also the fire; for on the mountain too there was both, both fire and sound: but there, smoke as well, here, however, a serene fire. For there appeared to them, says Scripture, divided tongues, as it were of fire. Was He terrifying from afar? Far from it. For it sat upon each one of them, and they began to speak with tongues, as the Spirit gave them to utter (Acts 2:1–4). Hear the tongue speaking, and understand the Spirit, not on stone, but writing in the heart.

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Lex ergo spiritus vitae, scripta in corde, non in lapide; in Christo Jesu, in quo celebratum est verissimum Pascha; liberavit te a lege peccati et mortis. Nam ut noveris ipsam esse distantiam evidentissimam veteris et novi Testamenti; unde et dicit Apostolus, Non in tabulis lapideis, sed in tabulis cordis carnalibus (II Cor. III, 3). Dominus apud prophetam dicit, Ecce dies veniunt, dicit Dominus, et consummabo super domum Jacob testamentum novum, non secundum testamentum quod constitui patribus eorum, in die qua apprehendi manum eorum, et duxi eos de terra Aegypti. Deinde ipsam differentiam evidenter ostendens: Dans, inquit, leges meas in cordibus eorum; in cordibus, inquit, eorum superscribam eas. (Jerem. XXXI, 31-33). Si ergo scribatur lex Dei in corde tuo, non foris terreat, sed intus mulceat; tunc Lex spiritus vitae in Christo Jesu liberavit te a lege peccati et mortis.

The law, then, of the spirit of life, written in the heart, not on stone; in Christ Jesus, in Whom the truest Pasch has been celebrated; has set you free from the law of sin and of death. For you are to know that this is the most evident difference between the Old and the New Testament; whence the Apostle also says, Not on tablets of stone, but on fleshly tablets of the heart (2 Cor. 3:3). The Lord says through the prophet, Behold, the days are coming, says the Lord, and I will accomplish upon the house of Jacob a new testament, not according to the testament which I established for their fathers, on the day when I took hold of their hand and led them out of the land of Egypt. Then, showing that very difference plainly: Giving, He says, my laws in their hearts; in their hearts, He says, I will write them. (Jer. 31:31–33). If, then, the law of God is written in your heart, let it not terrify from outside, but soothe within; then The law of the spirit of life in Christ Jesus has set you free from the law of sin and of death.

CAPUT VII. — 7. Legis infirmitas ex carne. Christus in similitudine carnis peccati. — Quod enim impossibile erat Legis. Hoc enim sequitur in lectione Apostoli, Quod impossibile erat Legis. Et ne ipsa culparetur, quid subjunxit? In quo infirmabatur per carnem. Lex enim jubebat, et non implebat; quia caro, ubi non erat gratia, invictissime resistebat. Et lex infirmabatur per carnem: quia lex spiritualis est; ego autem carnalis sum. Quomodo ergo lex mihi opitularetur jubens per litteram, et non dans gratiam? Infirmabatur per carnem. Quid fecit Deus, cum hoc impossibile esset legis, et infirmaretur per carnem? Deus Filium suum misit. Per quid infirmabatur lex, et propter quid erat hoc impossibile legis? Infirmabatur per carnem. Quid ergo Deus? Contra carnem misit carnem: imo etiam pro carne misit carnem. Peccatum enim carnis occidit, carnis substantiam liberavit. Misit Deus Filium suum in similitudinem carnis peccati. In carne quidem vera, sed non in carne peccati. Quid autem, in similitudinem carnis peccati? Id est, ut esset caro, vera caro. Et unde similitudo carnis peccati? Quia de peccato mors: mors est utique in omni carne peccati; de qua dicit Apostolus, Ut evacuaretur corpus peccati (Rom. VI, 6). Quia ergo mors est in omni carne peccati: sed utrumque ibi est, et mors et peccatum in carne caetera. In carne peccati et mors est, et peccatum: in similitudine carnis peccati mors erat, et peccatum non erat. Si enim caro peccati esset, et merito peccati poenam mortis lueret, non diceret ipse Dominus, Ecce venit princeps mundi, et in me nihil inveniet (Joan. XIV, 30). Quare ergo me occidit? Quia quae non rapui, tunc exsolvebam (Psal. LXVIII, 5). Prorsus quod fecit de tributo, hoc fecit de morte. Exigebatur tributum, didrachma: Quare, inquit, tu et discipuli tui non redditis tributum? Vocavit ad se Petrum, et ait ei: Reges mundi a quibus exigunt tributum? a filiis suis, an ab alienis? Responsum est: Ab alienis. Ergo, inquit, liberi sunt filii. Tamen ne scandalizemus eos, vade ad mare, mitte hamum, et qui primus surrexerit, id est, primogenitus a mortuis:

Chapter VII. — 7. The weakness of the Law comes from the flesh. Christ in the likeness of the flesh of sin. — For what was impossible for the Law. For this follows in the reading of the Apostle, What was impossible for the Law. And so that the Law itself should not be blamed, what did he add? In that it was weakened through the flesh. For the law commanded, and did not fulfil; because the flesh, where there was no grace, resisted most invincibly. And the law was weakened through the flesh: because the law is spiritual; but I am carnal. How then could the law help me, commanding through the letter and not giving grace? It was weakened through the flesh. What did God do, since this was impossible for the law and it was weakened through the flesh? God sent His Son. Through what was the law weakened, and on account of what was this impossible for the law? It was weakened through the flesh. What then did God do? Against flesh He sent flesh: indeed, rather, for the sake of flesh He sent flesh. For He slew the sin of the flesh, He set free the substance of the flesh. God sent His Son in the likeness of the flesh of sin. In true flesh, indeed, but not in the flesh of sin. But what does in the likeness of the flesh of sin mean? That is, that it should be flesh, true flesh. And whence the likeness of the flesh of sin? Because death comes from sin: death is certainly in all flesh of sin; concerning which the Apostle says, That the body of sin might be done away with (Rom. 6:6). Since, then, death is in all flesh of sin: but both are there, both death and sin, in the rest of flesh. In the flesh of sin there is both death and sin: in the likeness of the flesh of sin there was death, and there was not sin. For if it were the flesh of sin, and paid the penalty of death in desert of sin, the Lord Himself would not say, Behold, the prince of the world is coming, and in me he will find nothing (John 14:30). Why then did he kill me? Because what I did not seize, I then paid back (Ps. 68:5). Plainly, what He did concerning the tribute, this He did concerning death. Tribute was being demanded, the didrachma: Why, it says, do you and your disciples not pay the tribute? He called Peter to Him and said to him: From whom do the kings of the world demand tribute? From their own sons, or from strangers? The answer was: From strangers. Then, He said, the sons are free. Yet, so that we may not scandalize them, go to the sea, cast a hook, and the one that comes up first, that is, the firstborn from the dead:

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Mss. hic et infra, liberabit.

The manuscripts, here and below, read "liberabit" (will set free).

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aperi, inquit, os ejus, et invenies ibi staterem, id est, duas didrachmas, quatuor drachmas: quia didrachma, id est, duae drachmae, in caput exigebatur. Invenies ibi staterem, hoc est, quatuor drachmas, da eis pro me et te (Matth. XVII, 23 25). Quid est, Pro me et te? Ipse Christus, Petrus, Ecclesia Christi, Ecclesiae quatuor Evangelia. Mysterium latebat: Christus tamen tributum non debitum persolvebat. Sic persolvit et mortem: non debebat, et persolvebat. Ille nisi indebitum solveret, nunquam nos a debito liberaret.

"open," He says, "its mouth, and you will find there a stater," that is, two didrachmas, four drachmas: because a didrachma, that is, two drachmas, was exacted per head. "You will find there a stater," that is, four drachmas, "give it to them for Me and you" (Matt. 17:23–25). What is "For Me and you"? Christ Himself, Peter, the Church of Christ, the four Gospels of the Church. The mystery lay hidden: Christ nevertheless paid a tribute that was not owed. So too He paid death: He did not owe it, and He paid it. Had He not paid what was not owed, He would never have freed us from what was owed.

CAPUT VIII.— 8. Christus peccatum factus.— Quod ergo impossibile erat Legis, quae faciebat praevaricatorem, quia nondum mens convicta quaesierat Salvatorem; in quo infirmabatur per carnem, misit Deus Filium suum in similitudinem carnis peccati, et de peccato damnavit peccatum in carne. Quomodo ergo non habebat peccatum, si de peccato damnavit peccatum? Jam aliquando exposuimus vobis hoc: sed qui meminerunt, recognoscant; qui non audierunt, audiant; qui obliti sunt, recolant. Peccatum vocabatur in Lege sacrificium pro peccato. Assidue Lex hoc commemorat: non semel, non iterum, sed saepissime peccata dicebantur sacrificia pro peccatis. Tale peccatum erat Christus. Quid enim dicamus? Peccatum habebat? Absit. Peccatum n⟨o⟩n habebat, et p⟨e⟩ccatum erat. Peccatum erat, dixi, s⟨e⟩cundum illam intelligentiam, qu⟨i⟩a sacrificium pro peccato. Audi quia hoc modo peccatum erat, ipsum Apostolum audi. De illo loquens ait: Eum qui non noverat peccatum. Ipsam sententiam vobis exponebam, quando ista dicebam: Eum, inquit, qui non noverat peccatum, id est, Dominum nostrum Jesum Christum, Deus Pater eum qui non noverat peccatum, pro nobis peccatum fecit (II Cor. V, 21): cum ipsum Christum qui non noverat peccatum, Deus Pater pro nobis peccatum fecit, ut nos simus justitia Dei in ipso. Videte duo, justitia Dei non nostra; in ipso, non in nobis. Inde illi magni sancti, de quibus dicit Psalmus, Justitia tua sicut montes Dei. Et quasi diceretur in ipso Psalmo, ubi dictum est, Justitia tua: non enim justitia eorum, sed, Justitia tua velut montes Dei: Levavi enim oculos meos in montes, unde veniet auxilium mihi; sed non a montibus: Auxilium enim meum a Domino; qui fecit coelum et terram (Psal. CXX, 1, 2): ergo cum dixisset, Justitia tua sicut montes Dei; quasi quaereretur, Utquid ergo alii nascuntur qui non pertinent ad justitiam Dei? subjecit, Judicia tua sicut multa abyssus (Psal. XXXV, 7). Quid est, sicut multa abyssus? Altum est, impenetrabile est, inaccessum est humanae intentioni. Divitiae enim Dei inscrutabiles: inscrutabilia judicia ejus, investigabiles viae ejus (Rom. XI, 33). Ergo et hic, Misit Deus Filium suum, propter praescitos, et praedestinatos, vocandos, justificandos, glorificandos: ut montes

Chapter VIII.— 8. Christ made sin.— As for what was therefore impossible to the Law, which made a transgressor, because the mind, not yet convicted, had not yet sought the Saviour; "in that it was weakened through the flesh, God sent His Son in the likeness of the flesh of sin, and from sin condemned sin in the flesh." How then did He not have sin, if from sin He condemned sin? We have already explained this to you at some time: but let those who remember recognize it; let those who did not hear it hear; let those who have forgotten recall it. A sacrifice for sin was called "sin" in the Law. The Law mentions this constantly: not once, not twice, but very often sacrifices for sins were called "sins". Such a sin was Christ. For what are we to say? Did He have sin? Far from it. He did not have sin, and He was sin. He was sin, I said, according to that sense, because He was a sacrifice for sin. Hear that He was sin in this way: hear the Apostle himself. Speaking of Him, he says: "Him who had not known sin." I was explaining this very sentence to you when I was saying these things: "Him," he says, "who had not known sin," that is, our Lord Jesus Christ, God the Father "made Him who had not known sin to be sin for us" (2 Cor. 5:21): since God the Father made Christ Himself, who had not known sin, to be sin for us, "so that we might be the justice of God in Him." See two things: the justice of God, not our own; "in Him," not in us. Hence those great saints of whom the Psalm says, "Thy justice is like the mountains of God." And as if it were said in that same Psalm, where it is said, "Thy justice": for it is not their justice, but "Thy justice is like the mountains of God": for "I lifted up my eyes to the mountains, whence help will come to me"; but not from the mountains: for "my help is from the Lord, who made heaven and earth" (Ps. 120:1–2): therefore, when he had said, "Thy justice is like the mountains of God", as if it were asked, "Why then are others born who do not belong to the justice of God?", he added, "Thy judgements are like a great abyss" (Ps. 35:7). What is "like a great abyss"? It is deep, it is impenetrable, it is inaccessible to human attention. For the riches of God are unsearchable: "unsearchable are His judgements, untraceable are His ways" (Rom. 11:33). Therefore here too, "God sent His Son", on account of those foreknown, and predestined, to be called, justified, glorified: so that the mountains

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Sic Mss. Editi vero, Utquid ergo aliqui, etc.

So the manuscripts. The printed editions, however, read: "Utquid ergo aliqui" (why then do some…), etc.

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Mittit ad sermonem 134, n. 4-6, de verbis Evangelii Joan. 8; vel potius ad 152, nn. 10, 11. Hunc enim, in quo eamdem sententiam Apostoli ex Epistola ad Romanos susceperat exponendam, his mox verbis notare videtur Augustinus: « ipsam, » inquit, « sententiam vobis exponebam, quando ista dicebam. »

He refers to Sermon 134, nn. 4–6, on the words of John's Gospel, chapter 8; or rather to Sermon 152, nn. 10–11. For it is that sermon, in which he had undertaken to expound this same sentence of the Apostle from the Epistle to the Romans, that Augustine seems to point to a little later in these words: "I was expounding," he says, "that very sentence to you when I was saying these things."

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Dei dicant, Si Deus pro nobis, quis contra nos (Rom. VIII, 29-31)? Misit Deus Filium suum in similitudinem carnis peccati, et de peccato damnavit peccatum in carne, ut justitia legis impleretur in nobis. Non implebatur per se, impleta est per Christum. Non enim venit legem solvere, sed implere (Matth. V, 17).

of God may say, If God is for us, who is against us? (Rom. 8:29–31). God sent His Son in the likeness of the flesh of sin, and concerning sin He condemned sin in the flesh, so that the righteousness of the law might be fulfilled in us. It was not being fulfilled by itself; it has been fulfilled through Christ. For He did not come to abolish the law, but to fulfil it (Matt. 5:17).

CAPUT IX. — 9. Ambulare secundum carnem et secundum Spiritum. Justitia legis quomodo nunc impletur. Sed quomodo justitia legis impleretur in nobis, vel quomodo impletur nobis, vel quibus nobis? Vis audire in quibus nobis? Qui non secundum carnem ambulamus, sed secundum spiritum. Quid est, secundum carnem ambulare? Carnalibus concupiscentiis consentire. Quid est, secundum spiritum ambulare? Adjuvari spiritu in mente, et concupiscentiis carnis non obedire. Sic ergo impletur in nobis lex, impletur in nobis justitia Dei. Modo interim impletur, Post concupiscentias tuas non eas (Eccli. XVIII, 30). Post concupiscentias tuas, cum audis, illicitas accipe. Post concupiscentias tuas non eas, debet impleri ex voluntate nostra adjuta gratia Dei; debet impleri, Post concupiscentias tuas non eas. Quidquid enim illa concupiscentia carnis egit in nobis praeteritorum peccatorum, sive in factis, sive in dictis, sive in cogitationibus; totum deletum est sacro Baptismate: omnia debita delevit una indulgentia. Restat ergo cum carne conflictus: quia deleta est iniquitas, sed manet infirmitas. Inest, titillat delectatio illicitae concupiscentiae: pugna, resiste, noli consentire; et impletur hic, Post concupiscentias tuas non eas: quia et si quando subrepunt, et usurpant sibi oculum, aurum, linguam, volaticam cogitationem, nec sic desperemus de salute nostra. Ideo quotidie dicimus, Dimitte nobis debita nostra (Matth. VI, 12). Justitia, inquit, legis impleretur in nobis.

Chapter IX. — 9. To walk according to the flesh and according to the Spirit. How the righteousness of the law is now fulfilled. But how might the righteousness of the law be fulfilled in us, or how is it fulfilled for us, or for which "us"? Do you want to hear in which "us"? We who do not walk according to the flesh, but according to the spirit. What is it to walk according to the flesh? To consent to carnal desires. What is it to walk according to the spirit? To be helped by the spirit in the mind, and not to obey the desires of the flesh. Thus, then, the law is fulfilled in us, the righteousness of God is fulfilled in us. For the present, meanwhile, this is fulfilled: Go not after your desires (Ecclus. 18:30). When you hear, Go not after your desires, understand unlawful ones. Go not after your desires: it ought to be fulfilled by our will helped by the grace of God; it ought to be fulfilled, Go not after your desires. For whatever that concupiscence of the flesh did in us by way of past sins, whether in deeds, or in words, or in thoughts, all has been wiped out by holy Baptism: one pardon has wiped out all debts. There remains, then, the conflict with the flesh: because iniquity has been wiped out, but infirmity remains. The delight of unlawful concupiscence is present within, it tickles: fight, resist, do not consent; and this is fulfilled here, Go not after your desires: because even if at some time they creep in, and seize for themselves the eye, the ear, the tongue, the fleeting thought, not even so should we despair of our salvation. Therefore we say daily, Forgive us our debts (Matt. 6:12). The righteousness, he says, of the law might be fulfilled in us.

CAPUT X. — 10. Prudentia carnis et spiritus. Sed in quibus nobis? Qui non secundum carnem ambulamus, sed secundum spiritum. Qui enim secundum carnem sunt, quae carnis sunt sapiunt; qui autem secundum spiritum, quae sunt spiritus. Prudentia enim carnis mors est: prudentia autem spiritus vita et pax. Prudentia enim carnis inimica in Deum. Legi enim Dei non est subjecta: neque enim potest. Quid est, neque enim potest? Non homo non potest, non anim⟨a⟩ non potest, non denique ipsa caro, quia Dei creatura, non potest: sed prudentia carnis non potest, vitium non potest, non natura. Quomodo si diceres, Claudicatio rectae ambulationi non est subjecta: neque enim potest. Pes potest, sed claudicatio non potest. Tolle claudicationem, et videbis rectam ambulationem. Sed quamdiu claudicatio est, non potest: sic quamdiu prudentia carnis est, non potest. Non sit prudentia carnis, et homo potest. Prudentia spiritus vita et pax. Quod ergo ait, Prudentia carnis inimica in Deum, noli sic accipere, quasi inimica ista possit laedere Deum. Resistendo inimica est, non occidendo. Illi autem nocet, in quo est prudentia carnis: quia vitium naturae nocet, in qua natura inest. Medicina autem ideo inventa est, ut pellatur vitium, et sanetur

Chapter X. — 10. The prudence of the flesh and of the spirit. But in which "us"? We who do not walk according to the flesh, but according to the spirit. For those who are according to the flesh savour the things that are of the flesh; but those who are according to the spirit, the things that are of the spirit. For the prudence of the flesh is death; but the prudence of the spirit is life and peace. For the prudence of the flesh is hostile towards God. For it is not subject to the law of God: nor indeed can it be. What does "nor indeed can it be" mean? It is not the man that cannot, not the soul that cannot, not even the flesh itself, since it is God's creature, that cannot: but the prudence of the flesh cannot; the vice cannot, not the nature. Just as if you were to say, Limping is not subject to right walking: nor indeed can it be. The foot can, but the limping cannot. Take away the limping, and you will see right walking. But as long as there is limping, it cannot: so as long as there is prudence of the flesh, it cannot. Let there be no prudence of the flesh, and the man can. The prudence of the spirit is life and peace. So when he says, The prudence of the flesh is hostile towards God, do not take it as though this enemy could harm God. It is hostile by resisting, not by killing. But it harms him in whom the prudence of the flesh is: because the vice harms the nature in which it is present. Medicine, moreover, was devised for this purpose, that the vice may be driven out, and that there may be healed

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natura. Venit ergo Salvator ad genus humanum, nullum sanum invenit, ideo magnus medicus venit.

the nature. So the Saviour came to the human race, found no one healthy, and that is why the great physician came.

11. Manichaeorum error. Hoc propterea dixit, quia Manichaei volentes aliam contra Deum inducere naturam mali, aliquantum de hoc Apostoli testimonio errorem suum existimant adjuvari, et putant quasi naturaliter dictum, quia dictum est, non potest, inimica est in Deum: Legi enim Dei non est subjecta, neque enim potest: et non attenderunt non de carne dictum esse, non potest: non de homine dictum esse, non potest; non de anima dictum esse, non potest; sed de prudentia carnis. Prudentia ista vitium est.

11. The error of the Manichees. He said this because the Manichees, wishing to bring in another nature, a nature of evil, against God, think that their error is helped somewhat by this testimony of the Apostle. They suppose it was said as of a nature, because it is said, it cannot, it is hostile towards God: for it is not subject to the law of God, nor indeed can it be. And they have not noticed that "it cannot" was not said of the flesh; "it cannot" was not said of the man; "it cannot" was not said of the soul; but it was said of the prudence of the flesh. That prudence is a vice.

CAPUT XI. — Vis nosse quid est, sapere secundum carnem? Mors est. Sed ille ipse unus homo, eademque natura a Domino Deo vero et bono condita, heri sapiebat secundum carnem, hodie sapit secundum spiritum: expulsum est vitium, sanata est natura. Nam quamdiu esset prudentia illa carnis, omnino legi Dei subjecta esse non posset. Quamdiu enim inest per vitium claudicatio, nullo modo potest esse recta ambulatio. Sanato autem vitio, reparata est natura. Fuistis aliquando tenebrae; nunc autem lux in Domino (Ephes. V, 8).

Chapter XI. — Do you want to know what it is to be wise according to the flesh? It is death. But that very same one man, the same nature created by the Lord God, true and good, was yesterday wise according to the flesh, and today is wise according to the spirit. The vice has been driven out, and the nature has been healed. For as long as that prudence of the flesh existed, it could not be subject to the law of God at all. As long as limping is present through a defect, there can in no way be upright walking. But once the defect has been healed, the nature has been restored. You were once darkness; but now light in the Lord (Eph. 5:8).

12. In carne non esse. Videte ergo quid sequitur: Qui autem in carne sunt; id est, qui in carne confidunt, qui concupiscentias suas sequuntur, qui in his habitant, qui earum voluptatibus oblectantur, qui in earum delectationibus beatam felicemque vitam constituunt, ipsi sunt in carne; Deo placere non possunt. Non enim sic dictum est, Qui autem in carne sunt, Deo placere non possunt; quasi dictum esset, In hac vita cum sunt homines, Deo placere non possunt. Ergo non placuerunt sancti Patriarchae? Ergo non placuerunt sancti Prophetae? Ergo non placuerunt sancti Apostoli? Non placuerunt sancti martyres, qui antequam corpus deponerent patiendo, Christum confitendo, non solum voluptatem contemnebant, sed dolores quoque patientissime perferebant? Placuerunt, sed in carne non fuerunt. Portabant carnem, non portabantur a carne. Jam enim paralytico dictum erat, Tolle grabatum tuum (Marc. II, 11). Qui ergo in carne sunt, quemadmodum dixi, quemadmodum jam exposui, non in hoc saeculo vivendo, sed carnis concupiscentiis consentiendo, Deo placere non possunt.

12. Not to be in the flesh. See, then, what follows: But those who are in the flesh. That is, those who trust in the flesh, who follow their own lusts, who dwell in them, who are delighted by their pleasures, who place a blessed and happy life in their delights: these are in the flesh; they cannot please God. For it was not said, "But those who are in the flesh cannot please God," as though it had been said, "When men are in this life, they cannot please God." Did the holy Patriarchs not please Him, then? Did the holy Prophets not please Him, then? Did the holy Apostles not please Him, then? Did the holy martyrs not please Him, who before they laid down the body by suffering, by confessing Christ, not only despised pleasure but also bore pains most patiently? They pleased Him, but they were not in the flesh. They carried the flesh; they were not carried by the flesh. For it had already been said to the paralytic, Take up your bed (Mark 2:11). So those who are in the flesh, as I have said, as I have already explained, not by living in this world but by consenting to the lusts of the flesh, cannot please God.

CAPUT XII. — 13. Non in carne, sed in spiritu esse. Denique audite ipsum, quaestionem sine ulla dubitatione solventem. Vivens utique in hoc corpore loquebatur: et tamen adjunxit, Vos autem non es⟨t⟩is in carne. Putas, est aliquis hic in nobis, cui dietum est? Ecce populo Dei dixit, Ecclesiae dixit: Romanis quidem scribebat; sed universae Christi Ecclesiae dixit; sed tritico dixit, non paleae; massae dixit latenti, non stipulae apparenti. Unusquisque in corde suo agnoscat. Nos auribus loquimur, conscientias non videmus: tamen secundum ea quae superius locuti sumus, existimo in nomine Christi esse in plebe

Chapter XII. — 13. To be not in the flesh but in the spirit. Finally, hear him resolving the question without any doubt. He was certainly speaking while living in this body, and yet he added, But you are not in the flesh. Do you suppose there is anyone here among us to whom this was said? See, he said it to the people of God, he said it to the Church. He was indeed writing to the Romans, but he said it to the universal Church of Christ; he said it to the wheat, not to the chaff; he said it to the hidden heap of grain, not to the conspicuous straw. Let each one recognize it in his own heart. We speak to ears; we do not see consciences. Yet according to what we have said above, I judge that in the name of Christ there are among the people

Editors' notes and page, col. 847

Footnotes

(1) ‹anchor: Vivens› · call in col 847

Sic Edd. plerique; in B., vivit. Forte, viris. M.

So most editions; B. reads "vivit" (he lives). Perhaps read "viris" (to men). M. (the Maurists).

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Christi quibus dictum est, Vos autem non estis in carne, sed in Spiritu : si tamen Spiritus Dei habitat in vobis. Non estis in carne, quia non facitis opera carnis consentiendo concupiscentiis carnis ; sed estis in Spiritu, quia secundum interiorem hominem condelectamini legi Dei : et hoc est, Si tamen Spiritus Dei habitat in vobis. Nam si de spiritu vestro praesumitis, adhuc in carne estis. Si ergo non estis in carne, ut in Spiritu Dei sitis ; tunc enim in carne non estis. Nam si recedat Spiritus Dei, pondere suo spiritus hominis revolvitur in carnem, redit ad facta carnalia, redit ad concupiscentias saeculares : et erunt illius hominis pejora novissima quam erant prima (Luc. XI, 26). Sic ergo habete liberum arbitrium, ut imploretis auxilium. Non estis in carne, et hoc ex viribus vestris ? Absit. Unde ergo ?

of Christ those to whom it was said, But you are not in the flesh, but in the Spirit: if indeed the Spirit of God dwells in you. You are not in the flesh, because you do not do the works of the flesh by consenting to the concupiscences of the flesh; but you are in the Spirit, because according to the inner man you delight in the law of God: and this is, If indeed the Spirit of God dwells in you. For if you presume upon your own spirit, you are still in the flesh. If therefore you are not in the flesh, [it is] so that you may be in the Spirit of God; for then you are not in the flesh. For if the Spirit of God withdraws, the spirit of man by its own weight rolls back into the flesh, returns to carnal deeds, returns to worldly concupiscences: and the last state of that man will be worse than the first (Luke 11:26). So, then, have free will in such a way that you implore help. You are not in the flesh, and is this by your own strength? Far from it. From where, then?

CAPUT XIII. — Si tamen Spiritus Dei habitat in vobis. Si quis autem Spiritum Christi non habet, hic non est ejus. Non ergo se extendat, non se jactet, non sibi arroget virtutem propriam, egena et vitiata natura. O humana natura ! o Adam, quando sanus eras, non stetisti, et tuis viribus surrexisti ? Si quis Spiritum Christi non habet : ipse enim Spiritus Dei, qui Spiritus Christi ; et Patris est enim et Filii : Si quis Spiritum Christi non habet, non se fallat, hic non est ejus.

Chapter XIII. — If indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he is not His. Let it not therefore puff itself up, let it not boast, let it not arrogate to itself a strength of its own, this needy and vitiated nature. O human nature! O Adam, when you were sound you did not stand, and have you risen by your own strength? If anyone does not have the Spirit of Christ: for the Spirit of God is the same as the Spirit of Christ; for He is both of the Father and of the Son: If anyone does not have the Spirit of Christ, let him not deceive himself, he is not His.

14. De carne quid sperandum. Ecce, adjuvante ipsius misericordia, Spiritum Christi habemus : ex ipsa dilectione justitiae, integra fide, catholica fide, Spiritum Dei nobis inesse cognoscimus. Sed quid de carne illa mortali ? Quid de lege in membris nostris repugnante legi mentis ? Quid de illo gemitu, Miser ego homo ? Audi, Si autem Christus in vobis, corpus quidem mortuum est propter peccatum, spiritus autem vita est propter justitiam. Ergo de corpore mortuo propter peccatum, jam desperandum est ? Nulla spes est ? Sic dormit, ut non adjiciat ut resurgat (Psal. XL, 9) ? Absit. Corpus quidem mortuum est propter peccatum, spiritus autem vita est propter justitiam. Remansit tristitia de nostro corpore. Nemo autem carnem suam odio habuit (Ephes. V, 29). Videmus quam sollicite curetur sepultura mortuorum. Corpus quidem mortuum est propter peccatum, spiritus autem vita est propter justitiam. Jam dicebas ad consolationem, Vellem quidem et corpus meum esset in vita : sed quia non potest, sit vel spiritus meus, sit vel anima mea. Exspecta, noli esse sollicitus.

14. What is to be hoped for the flesh. See, with His mercy helping us, we have the Spirit of Christ: from the very love of righteousness, from whole faith, from catholic faith, we know that the Spirit of God is in us. But what of that mortal flesh? What of the law in our members fighting against the law of the mind? What of that groan, Wretched man that I am? Hear: But if Christ is in you, the body indeed is dead because of sin, but the spirit is life because of righteousness. So then, concerning the body dead because of sin, must we now despair? Is there no hope? Does he so sleep that he will not add to rise again (Ps. 40:9)? Far from it. The body indeed is dead because of sin, but the spirit is life because of righteousness. Sadness has remained concerning our body. Yet no one has ever hated his own flesh (Eph. 5:29). We see how carefully the burial of the dead is attended to. The body indeed is dead because of sin, but the spirit is life because of righteousness. You were already saying by way of consolation, I would indeed wish that my body too were in life: but since it cannot be, let at least my spirit be so, let at least my soul be so. Wait, do not be anxious.

CAPUT XIV. — 15. Carnis restitutio et immortalitas piis promissa. — Si enim Spiritus ejus qui suscitavit Jesum a mortuis, habitat in vobis ; qui suscitavit Christum Jesum a mortuis, vivificabit et mortalia corpora vestra. Quid timetis ? Quid etiam pro ipsa carne solliciti estis ? Capillus capitis vestri non peribit (Luc. XXI, 18). Adam peccando damnavit in mortem corpora vestra ; sed Jesus, si est Spiritus ejus in vobis, vivificabit et mortalia corpora vestra ; quia suum sanguinem dedit pro salute vestra. Promissum reddi dubitas,

Chapter XIV. — 15. The restoration and immortality of the flesh promised to the godly. — For if the Spirit of Him Who raised Jesus from the dead dwells in you, He Who raised Christ Jesus from the dead will give life also to your mortal bodies. What do you fear? Why are you anxious even for the flesh itself? A hair of your head will not perish (Luke 21:18). Adam by sinning condemned your bodies to death; but Jesus, if His Spirit is in you, will give life also to your mortal bodies; because He gave His blood for your salvation. Do you doubt that what was promised will be rendered,

Editors' notes and page, col. 848

Footnotes

(1) ‹anchor: dilectione justitiae› · call in col 848

Florus, ex ipsa delectatione justitiae. Sic etiam Beda, qui postea pro, catholica fide, habet, catholica pace.

Florus reads "from that very delight in righteousness." So too Bede, who afterwards has "catholic peace" in place of "catholic faith."

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