Augustine, Sermones 179-184 (Classis I, de Scripturis)

of another kind is deferred to the following sermon. I know, dearly beloved, that I have lingered long over one matter in this reading from Saint John, and I see that you are not to be wearied further, nor filled beyond your capacity; and our weakness must be taken into account. For these words of Saint John still hold great hidden depths of their own. Meanwhile, repel those who deny that Christ has come in the flesh. For it is certain that they are not of God. Inasmuch as they err, inasmuch as they sin, inasmuch as they blaspheme, they are not of God: let them be healed, and they will be of God; for by nature too they were of God. On this, however much I have argued, attend to the Scriptures. Do not believe those who deny that Christ has come in the flesh. But surely you are going to say to me: So then, whoever says that Christ has come in the flesh is of God? Let us listen to the Donatists, since they confess that Christ has come in the flesh; let us listen to the Arians, since they confess that Christ has come in the flesh; let us listen to the Eunomians, since they confess that Christ has come in the flesh; let us listen to the Photinians, since they confess that Christ has come in the flesh. For if all spirits that confess that Christ has come in the flesh are of God, how many lying, deceiving, insane heresies there are, which nevertheless confess that Christ has come in the flesh! What then shall we say? How shall we solve this question? However it is to be solved, it cannot be solved today. Hold me as your debtor: but pray to God as a helper for me and for yourselves. Turning to the Lord, etc.

Sermon 183. Again on the words of the First Epistle of John, ch. 4:2, Every spirit that confesses that Jesus Christ has come in the flesh is of God.

Chapter I. — 1. The question to be treated. Your Charity's expectation is the exacting of my debt. I do not doubt that you remember what, with the Lord's help, I promised concerning the reading from Saint John. So when you heard the Reader, I believe you thought that I ought to be the repayer of the debt. For as the sermon went on at length, we put off a great question: how one may rightly understand what blessed John says in his Epistle (not the Baptist, but the Evangelist): Every spirit that confesses that Jesus Christ has come in the flesh is of God. For we see many heresies confess that Christ has come in the flesh, and yet we cannot say that they are of God. The Manichaean denies that Christ has come in the flesh. There is no need to labour, nor to persuade you at any length, that this error is not of God. But the Arian confesses that Christ has come in the flesh, [so do] the Eunomian, the Sabellian, the Photinian. Why do we seek witnesses to refute these? Who can count so many plagues? But meanwhile let us treat those that are better known. For those heresies which I have named are unknown to many, and that ignorance is the safer. Certainly, as we know, the Donatist confesses that Christ has come in the flesh: and yet far be it that this error should be of God. To speak of the more recent heretics,

the Pelagian confesses that Christ has come in the flesh: yet this error is by no means from God.

Chapter II. — 2. Heretics agree in this, that they deny that Christ has come in the flesh. Therefore, dearly beloved, let us consider carefully, since we do not doubt that the statement is true, Every spirit that confesses that Jesus Christ has come in the flesh is from God: these men must be proved not to confess that Christ has come in the flesh. For if we grant them this confession, we shall be admitting that they are from God. How do we either keep you from their errors, or deter you from them, or defend you against them with the shield of truth? May the Lord help us, since your expectation too is a prayer for us, that these men may be proved not to confess that Christ has come in the flesh.

3. The Arian, how he denies that Christ has come in the flesh. The Arian hears of, and proclaims, the childbearing of the Virgin Mary. Does he then confess that Christ has come in the flesh? No. How do we prove it? If the Lord helps your understanding, very easily. What is it that we require? Whether he confesses that Jesus Christ has come in the flesh. How can he confess that Jesus Christ has come in the flesh, who denies Christ Himself? For who is Christ? Let us ask blessed Peter. Just now, when the Gospel was being read, you heard how, when the Lord Jesus Christ Himself had asked whom men said that He, the Son of Man, was, the disciples answered with the opinions of others, and said: Some John the Baptist, others Elijah, others Jeremiah, or one of the Prophets. Those who confessed or confess these things have not known Jesus Christ as more than a man. But if they have not known Jesus Christ as more than a man, they have certainly not known Jesus Christ. For if He is only a man, and nothing more, He is not Jesus Christ Himself. You then, He says, whom do you say that I am? Peter answered, one for all, because there is unity in all: Thou art the Christ, the Son of the living God (Matt. 16:13–16).

Chapter III. — 4. The same argument is treated. See, you have a true confession, a full confession. For you must join both, what Christ [said] of Himself, and what Peter [said] of Christ. What [did] Christ [say] of Himself? Whom do men say that I, the Son of Man, am? What [did] Peter [say] of Christ? Thou art the Christ, the Son of the living God. Join both together, and Christ came in the flesh. Christ [said] of Himself that which is less, Peter [said] of Christ that which is greater. Humility answered concerning truth, and truth concerning humility: that is, humility concerning the truth of God, and truth concerning the humility of man. Whom do men say, He says, that I, the Son of Man, am? I say what I was made for your sake: you, Peter, say who it is that made you. Whoever, therefore, confesses that Jesus Christ has come in the flesh, assuredly confesses that the Son of God has come in the flesh. Let the Arian now say whether he confesses that Christ has come in the flesh. If he confesses that the Son of God has come in the flesh, he confesses that Christ has come in the flesh. If he denies that Christ is the Son of God, he does not know Christ: he speaks of one in place of another, he does not speak of Him Himself. For what is the Son of God? Just as we were asking what Christ is; and we were hearing that He is

the Son of God: let us ask what the Son of God is. Behold the Son of God: In the beginning was the Word, and the Word was with God, and the Word was God; this was in the beginning with God. In the beginning was the Word. What do you say, Arian? In the beginning, as Genesis says, God made heaven and earth (Gen. 1:1); but you say, In the beginning God made the Word. For you call the Word made, you call the Word a creature. You therefore say, In the beginning God made the Word: but the Evangelist says, In the beginning was the Word. And for this reason God made heaven and earth in the beginning, because the Word was. All things were made through Him (John 1:1–3). You say He was made. If you say He was made, you deny the Son.

Chapter IV. — 5. The same argument is treated. For we are seeking a Son by nature, not by grace; a Son only, only-begotten, not adopted. Such a Son we seek, so true a Son we seek, Who, being in the form of God (these are the Apostle's words; I mention it for the sake of the untaught, lest they be thought my words): that Son we seek Who, being in the form of God, as the Apostle says, thought it not robbery to be equal with God. Not robbery, because nature. It was nature, it was not robbery. He thought it not robbery to be equal with God. It was not robbery for Him, it was nature: thus He was from eternity, thus He was co-eternal with the One begetting, thus He was equal to the Father, thus He was. He emptied Himself: so that we may confess that Jesus Christ has come in the flesh. He emptied Himself. How? By losing what He was, or by taking up what He was not? Let us follow the Apostle; let us hear: He emptied Himself, taking the form of a servant (Phil. 2:6–7). Thus He emptied Himself, taking the form of a servant, not losing the form of God. The form of a servant was added, the form of God did not depart. This is to confess that Christ has come in the flesh. But the Arian, who does not confess Him equal, does not confess the Son. If he does not confess the Son, he does not confess Christ. He who does not confess Christ, how does he confess that Christ has come in the flesh?

Chapter V. — 6. The Eunomian. So too the Eunomian, his peer, his companion, not much different. For the Arians are said to have confessed that the Son is at least like the Father; and if they did not say equal, yet [they said] like; this one [says] not even like. So this one too denies Christ. For if the true Christ is equal and like to the Father, assuredly he who denies Him equal denies Christ; he who denies Him like denies Christ. He therefore who denies Him equal and like denies that Christ has come in the flesh. For I ask: Has Christ come in the flesh? He answers: He has come. And we think that he confesses. I ask: Which Christ came in the flesh? One equal to the Father, or unequal? He answers: Unequal. So you say that one unequal to the Father came in the flesh: you deny that Christ has come in the flesh, because Christ is equal to the Father.

7. The Sabellian. Hear the Sabellian. The Son is the very one who is also the Father. This he says, with this he stings, with this he spreads his poisons. He is, he says, the Father. When He wishes, He is the Son: when He wishes, He is the Father. That one is not Christ. And you err if you say that this Christ has come in the flesh; since that one is not Christ, you deny that Christ

has come in the flesh.

8. Photinus. What do you say, Photinus? Photinus says: Christ is only a man, He is not God. You confess the form of a servant, you deny the form of God. And Christ in the form of God is equal to the Father, in the form of a servant He shares our lot. And you deny that Christ has come in the flesh.

9. The Donatist. What of the Donatist? Very many Donatists confess the same thing as we do about the Son, that the Son is equal to the Father and of the same substance. But others of them confess Him indeed to be of the same substance, yet deny that He is equal. What need is there to argue about those who deny that He is equal? For if they deny that He is equal, they deny the Son. If they deny the Son, they deny Christ. If they deny Christ, how do they confess that Christ has come in the flesh?

Chapter VI. — 10. The same argument is treated. About those the discussion is subtler who confess the same thing as we do, that the only-begotten Son is equal to the Father, of the same substance, coeternal with the Eternal; and yet they are Donatists. Let us say to them: In words you confess, in deeds you deny. For a person denies by deeds. Not everyone who denies, denies in word. Plainly there are people who deny by deeds. Let us question the Apostle: All things, he says, are clean to the clean; but to the unclean and unbelieving nothing is clean, but both their mind and their conscience are defiled. For they confess that they know God, but in deeds they deny [Him] (Tit. 1:15–16). What is it to deny by deeds? To be proud and to make schisms; to glory not in God but in man. Thus Christ is denied by deeds: for Christ loves unity. Finally, see how they too deny Christ, that we may speak more openly. We call Him Christ of Whom John the Baptist says: He who has the bride is the bridegroom (John 3:29). A good marriage, a holy wedding. The Bridegroom is Christ, the bride the Church. From the Bridegroom we come to know the bride. Let the Bridegroom Himself tell us what bride He has: let Him tell, lest perhaps we go astray and, invited to the wedding, disturb the holy vows: let Him tell, let Him first show Himself the Bridegroom.

Chapter VII. — 11. The same argument is treated. After the resurrection He said to His disciples: Did you not know that all things had to be fulfilled which are written in the law of Moses and in the Prophets and in the Psalms concerning Me? Then, the Evangelist continues and says, Then He opened their understanding, that they might understand the Scriptures, and He said to them: That thus it was necessary for Christ to suffer and to rise from the dead on the third day. Behold the Bridegroom, Whom Peter confessed, that is, the Son of the living God: it was necessary that He should suffer and rise on the third day. And it had come about: they saw it fulfilled, they held the Head, they were seeking the body. What is the Head? Christ Himself: He suffered, on the third day He rose again: He is the Head of the Church. The body, what is it? The Church herself. So the disciples saw the Head, they did not see the body. Therefore, since they do not see the body, let the Head teach them. Speak, Lord Jesus; speak, holy Bridegroom, instruct us about Thy body, about Thy bride, about Thy beloved, about Thy dove, whom Thou endowed with Thy blood; speak: It was necessary for Christ to suffer and to rise from the dead on the third day. Behold the Bridegroom: speak about the bride, fill in the marriage contract. Hear the bride: And to be preached, He says. For this

follows. It was necessary for Christ to suffer, and to rise from the dead on the third day, and for repentance and the remission of sins to be preached in His name throughout all nations. Where are you hiding yourself? Throughout all nations, beginning from Jerusalem (Luke 24:44–47). So it has been done. We read the promise, we see it fulfilled. Here is my light; where is your darkness? Therefore Christ is the bridegroom of this Church, which is preached throughout all nations, and sprouts and grows even to the ends of the earth, beginning from Jerusalem: of this Church Christ is the bridegroom. What do you say? Whose bridegroom is Christ? Of the party of Donatus? He is not the one, He is not the one. Good man, He is not the one: rather, bad man, He is not the one. We have come to a wedding; let us read the marriage contract, and let us not quarrel. So if you say, Christ is the bridegroom of the party of Donatus, I read the contract, and I find that Christ is the bridegroom of the Church spread throughout the whole world. If you say, This is He, and it is not He, you deny that Christ has come in the flesh.

Chapter VIII. — 12. The Pelagian. The Pelagian remains, not out of all the heresies, but out of those which I have mentioned for the short time [available]. For I have already said, Who can count so many plagues? What do you say, Pelagian? Listen to what he says. He seems to confess that Christ has come in the flesh; but when examined he is found to deny it. For Christ came in flesh which was the likeness of the flesh of sin, not the flesh of sin. These are the Apostle's words: God sent His Son in the likeness of the flesh of sin (Rom. 8:3). Not in the likeness of flesh, as though His flesh were not flesh; but in the likeness of the flesh of sin, because it was flesh, but it was not the flesh of sin. But this Pelagius tries to make the rest of the flesh, that of every infant, equal to the flesh of Christ. It is not so, dearly beloved. The likeness of the flesh of sin would not be commended as a great thing in Christ, unless all other flesh were the flesh of sin. What use is it, then, that you say Christ has come in the flesh, and try to make Him equal to the flesh of all infants? To you too I say what [I said] to the Donatist: It is not He. Look, I see mother Church bearing witness with her very breasts. Mothers run up with their little sons, they press them upon the Saviour to be saved, not upon Pelagius to be condemned. Any woman who is a mother, running with devotion with her little son, says: Let him be baptized, so that he may be saved. Pelagius on the other side: Why should he be saved? There is nothing in him to be saved; he has no fault, he has contracted nothing of condemnation by transmission. If he is equal to Christ, why does he seek Christ? Look, I tell you: the Bridegroom, the Son of God Who came in the flesh, is the Saviour both of the older and of the younger, He is the Saviour both of grown men and of infants, and He is the Christ; but you say that Christ is the Saviour of the older, not of the younger: it is not He. If it is not He, you too deny that Christ has come in the flesh.

Chapter IX. — 13. It is common to heretics and to bad Catholics to deny the incarnation of Christ. And if we examine

all the heresies, we find that they deny that Christ has come in the flesh. All heretics deny that Christ has come in the flesh. Why do you wonder if the pagans deny that Christ has come in the flesh? Why do you wonder if the Jews deny that Christ has come in the flesh? Why do you wonder if the Manichaeans most openly deny that Christ has come in the flesh? But I say to your Charity, even all bad Catholics confess in words that Christ has come in the flesh, but deny it in deeds. Do not, then, be as if secure about faith. Join to right faith a right life, so that you may confess that Christ has come in the flesh both by speaking true things in words and by living well in deeds. For if you confess in words and deny in deeds, the faith of such bad men is close to the faith of demons. Hear me, dearly beloved, hear me, lest this sweat of mine be a witness against you; hear me. The apostle James, when he was speaking about faith and works against those who thought that faith was enough for them and were unwilling to have good works, says: You believe that God is one; you do well: the demons also believe, and tremble (Jas. 2:19). Will the demons therefore be freed from eternal fire because they believe and tremble! See now what you heard in the Gospel, what Peter says: You are the Christ, the Son of the living God: read, and you will find that the demons said, We know who you are, the Son of God. Yet Peter is praised, the demon is restrained. One voice, different deeds. Whence are these two confessions distinguished? Love is praised, fear is condemned. For the demons did not say this out of love, You are the Son of God. They said this out of fear, not out of love. In short, they said in their confession: What have we to do with you (Mark 1:24–25)? But Peter: I am with you even unto death (Luke 22:33).

Chapter X. — 14. Both right faith and a good life are from God. But Peter himself too, my brothers, whence did he have it, whence did he have it to say out of love, You are the Christ, the Son of the living God? Whence did he have it? Was it so, from his own? Far from it. It is well that the very passage of the Gospel shows both, what Peter had from God's [gift] and what from his own. You have both there: read; there is no need for you to expect to hear it from me. I call the Gospel to mind: You are the Christ, the Son of the living God. And the Lord to him: Blessed are you, Simon Bar-Jona. Why? Blessed from what is your own? No. For flesh and blood has not revealed it to you: for this is what you are. Flesh and blood has not revealed it to you, but My Father Who is in heaven. And He goes on, and says the other things which to recount

is long. A little later the Lord there, after these words of His by which He approved the faith of Peter and showed it to be the rock, began to show His disciples that He had to go to Jerusalem, and suffer many things, and be rejected by the elders and the scribes and the priests, and be killed, and on the third day rise again. There Peter, from what was his own, took fright, and shuddered at the death of Christ; the sick man took fright at his own medicine. "Far be it from you, Lord," he says; "be merciful to yourself, let this not happen." And where is "I have power to lay down My life, and I have power to take it up again" (John 10:18)? Have you forgotten, Peter? Have you forgotten "Greater love no one has than that someone lay down his life for his friends" (John 15:13)? You have forgotten. That forgetfulness was from what was his own; the trembling, the horror and the fear of death, all from what was Peter's: rather from what was Simon's, not from what was Peter's. And the Lord: "Get behind, satan." "Blessed are you, Simon Bar-Jona": "Get behind, satan." "Blessed are you, Simon Bar-Jona": but from what is God's. "Get behind, satan": from where? Recall from where he was blessed. I have already said it: "For flesh and blood has not revealed it to you, but My Father Who is in heaven." From where is he satan? Let the Lord say: "For you do not savour the things that are God's, but the things that are men's" (Matt. 16:16–23).

15. Both by believing and by living well we must confess that Christ has come in the flesh. Hope in the Lord, and join good deeds to true faith. Confess that Christ has come in the flesh, both by believing and by living well, and hold both as received from Him, and hope that they will be increased and perfected by Him. For cursed is everyone who puts his hope in man (Jer. 17:5). And it is good for man that he who glories should glory in the Lord (1 Cor. 1:31). Turning to the Lord God the Father almighty, with a pure heart let us give Him, as far as our littleness can, the greatest and truest thanks, praying with our whole soul to His singular gentleness that He may deign in His good pleasure to hear our prayers; may He also by His power drive the enemy from our actions and thoughts, multiply faith for us, govern our mind, grant spiritual thoughts, and lead us to His blessedness: through Jesus Christ His Son. Amen.