PL 38 · cols. 1065–1071

Augustine, Sermones 210-216 (Classis II, de Tempore)

Sermon CCXIV

dominica et quotidiana, quam post octo dies accepturi estis. In illa invenietis quasi quotidianum baptismum vestrum, ut agatis Deo gratias qui donavit hoc munus Ecclesiae suae, quod confitemur in Symbolo: ut cum dixerimus, Sanctam Ecclesiam; adjungamus, Remissionem peccatorum.

of the Lord, the daily one, which you are going to receive after eight days. In it you will find, as it were, your daily baptism, so that you may give thanks to God, Who has given this gift to His Church, which we confess in the Creed: so that when we have said, The holy Church, we add, The remission of sins.

CAPUT IX. — 9. Carnis resurrectio qualis promissa. Post haec, Carnis resurrectionem. Iste jam finis est. Sed finis sine fine erit resurrectio carnis. Sed erit postea nulla mors carnis, nullae angustiae carnis, nulla fames et sitis carnis, nullae afflictiones carnis, nulla senectus et lassitudo carnis. Noli ergo horrere carnis resurrectionem. Bona ejus vide, mala obliviscere. Prorsus quidquid querelarum est carnalium modo, tunc ibi non erit. Aeterni erimus, aequales Angelis Dei (Matth. XXII, 30). Unam cum Angelis sanctis civitatem habebimus, a Domino possidebimur; haereditas ejus erimus, et ipse haereditas nostra erit: quoniam ipsi dicimus modo, Dominus pars haereditatis meae (Psal. XV, 5). Et de nobis dictum est Filio ipsius: Postula a me, et dabo tibi gentes haereditatem tuam (Id. II, 8). Possidebimus, et possidebimur; tenebimus, et tenebimur. Quid dicam? Colimur, et colimus. Sed colimus ut Deum, colimur ut ager. Ut sciatis quia colimur, Dominum audite: Ego sum vitis vera, vos estis sarmenta, Pater meus agricola (Joan. XV, 1, 5). Si agricola dicitur, agrum colit. Quem agrum? Colit nos. Et agricola terrae hujus visibilis arare potest, fodere potest, plantare potest; rigare, si aquam invenerit, potest: numquid potest incrementum dare, germen educere in terram, radicem figere, in auras promovere, robur addere ramis, fructibus onerare, foliis honestare? numquid agricola potest? Agricola tamen noster Deus Pater omnia ista potest in nobis. Quare? Quia credimus in Deum Patrem omnipotentem. Ergo tenete quod et proposuimus vobis, et quomodo Deus dare dignatus est exposuimus.

Chapter IX. — 9. What kind of resurrection of the flesh is promised. After these, The resurrection of the flesh. This now is the end. But the resurrection of the flesh will be an end without end. But afterwards there will be no death of the flesh, no straits of the flesh, no hunger and thirst of the flesh, no afflictions of the flesh, no old age and weariness of the flesh. Do not, then, shudder at the resurrection of the flesh. Look at its good things, forget the bad. Absolutely whatever there is of fleshly complaints now will not be there then. We shall be eternal, equal to the angels of God (Matt. 22:30). We shall have one city with the holy angels, we shall be possessed by the Lord; we shall be His inheritance, and He Himself will be our inheritance: since we ourselves say now, The Lord is the portion of my inheritance (Ps. 15:5). And of us it was said to His Son: Ask of Me, and I will give Thee the nations as Thine inheritance (Ps. 2:8). We shall possess, and we shall be possessed; we shall hold, and we shall be held. What shall I say? We are tended, and we tend. But we tend Him as God [by worship], we are tended as a field. That you may know that we are tended, hear the Lord: I am the true vine, you are the branches, My Father is the husbandman (John 15:1, 5). If He is called husbandman, He tills a field. What field? He tills us. And the husbandman of this visible earth can plough, can dig, can plant; can water, if he has found water: but can he give growth, bring forth the shoot into the earth, fix the root, push it up into the air, add strength to the branches, load them with fruit, adorn them with leaves? Can a husbandman do that? Yet our husbandman, God the Father, can do all these things in us. Why? Because we believe in God the Father almighty. Hold fast, then, what we have both set before you and expounded, as far as God has deigned to grant.

SERMO CCXIV In traditione Symboli, III.

Sermon 214. On the Handing Over of the Creed, 3.

1. Symbolum fidei cur institutum. Pro modulo aetatis rudimentorumque nostrorum, pro tirocinio suscepti muneris atque in vos dilectionis affectu, qui jam ministrantes altari, quo accessuri estis, assistimus, nec ministerio sermonis vos fraudare debemus. Apostolus dicit: « Quoniam si confessus fueris in ore tuo quia Dominus est Jesus, et credideris in corde tuo quia Dominus illum suscitavit a mortuis, salvus eris. Corde enim creditur ad justitiam; ore confessio fit ad salutem » (Rom. X, 9 et 10). Hoc in vobis aedificat Symbolum, quod et credere et confiteri debetis, ut salvi esse possitis. Et ea quidem, quae breviter accepturi estis, mandanda memoriae et ore proferenda, non

1. Why the Creed of the faith was instituted. According to the small measure of our age and of our first beginnings, according to the apprenticeship of the office we have taken up, and out of the affection of love towards you, we who, already ministering, stand at the altar which you are about to approach, ought not to defraud you of the ministry of the word either. The Apostle says: 'For if you confess with your mouth that Jesus is Lord, and believe in your heart that the Lord raised Him from the dead, you will be saved. For with the heart one believes unto righteousness; with the mouth confession is made unto salvation' (Rom. 10:9–10). This the Creed builds up in you, which you ought both to believe and to confess, so that you may be saved. And indeed the things that you are about to receive in brief, to be committed to memory and uttered with the mouth, are not

Editors' notes and page, col. 1065

Footnotes

(*) ‹anchor: SERMO CCXIV› · call in col 1065 Prodit nunc primum ex Remigiano libro ante annos circiter octingentos descripto, postque editionem repertus est etiam in Ms. Theodericensi.

Published now for the first time from the Saint-Remi book, copied about eight hundred years ago; after the edition it was found also in the Saint-Thierry manuscript.

(printed under page 539)

(a) ‹anchor: vos fraudare debemus› · call in col 1065

Hinc habitus sermo intelligitur anno 391, quo coepit Augustinus creatus Hipponensis presbyter altari ministrare; primus forte quem ille dixit post eum secessum, de quo sibi usque ad Pascha permittendo egit apud Valerium in epistola 21. Confer exordium sermonis 216.

From this the sermon is understood to have been preached in 391, when Augustine, made presbyter of Hippo, began to serve at the altar; perhaps the first he preached after the retreat which, in Letter 21, he asked Valerius to grant him until Easter. Compare the opening of Sermon 216.

(printed under page 539)

Page

running head: 1065 SERMO CCXIV.
marginal letters: (none)
old-edition numerals: (none)

PL 38:1066

nova vel inaudita sunt vobis. Nam in sanctis Scripturis et in sermonibus ecclesiasticis ea multis modis posita soletis audire. Sed collecta breviter et in ordinem certum redacta atque constricta tradenda sunt vobis; ut fides vestra aedificetur, et confessio praeparetur, et memoria non gravetur. Haec sunt quae fideliter retenturi estis, et memoriter reddituri. (Post hanc praelocutionem pronuntiandum est totum Symbolum, sine aliqua interposita disputatione: Credo in Deum Patrem omnipotentem, et caetera quae sequuntur in eo. Quod Symbolum nostis quia scribi non solet: quo dicto, adjungenda est haec disputatio.)

new or unheard of to you. For in the holy Scriptures and in the sermons of the Church you are accustomed to hear them set forth in many ways. But gathered together briefly, and brought into a fixed order and compressed, they are to be handed over to you, so that your faith may be built up, and your confession prepared, and your memory not burdened. These are the things which you are to retain faithfully and to give back from memory. (After this preface the whole Creed is to be pronounced, without any discussion interposed: I believe in God the Father almighty, and the rest that follows in it. This Creed, as you know, is not usually written down. When it has been said, this discussion is to be added.)

2. Credere omnipotentem Deum oportet, creatorem universorum. Ista quae breviter audistis, non solum credere, sed etiam totidem verbis memoriae commendare et ore proferre debetis. Sed quoniam munienda sunt adversus diversa sentientes et a diabolo captivatos, qui insidiantur fidei, cum adversantur saluti; mementote ita credere omnipotentem Deum, ut nulla omnino natura sit, quam ipse non condidit. Et ideo peccatum punit, quod ipse non fecit; quia eo foedatur natura, quam fecit. Omnes ergo visibiles invisibilesque creaturas, vel quidquid rationabili mente potest esse particeps incommutabilis veritatis, sicuti angelus et homo; quidquid vivit et sentit, quamvis careat intellectu, sicut sunt cuncta animalia, in terra, in aquis, in aere, gradientia, reptilia, natatilia, volatilia; quidquid sine intellectu, sine aliquo sensu, quoquo modo dicitur vivere, sicut sunt ea quae radicibus figuntur in terra, et in auras germinando erumpunt atque consurgunt; quidquid sola corpulentia locum occupat, sicut lapis, atque ipsius mundanae molis quaecumque cernuntur vel etiam tanguntur elementa: haec omnia fecit omnipotens, mediis ima et summa conjungens, et universa quae creavit locis congruis temporibusque disponens. Fecit autem non ex aliqua materie quam ipse non fecit. Non enim aliena formavit, sed ipse quod formaret instituit. Qui enim dicit quod aliquid facere de nihilo non potuerit, quomodo credit quod omnipotens fecerit? Sine dubio quippe negat omnipotentem, qui dicit quod mundum Deus facere non posset, si unde faceret non haberet. Nam quae est omnipotentia, ubi tanta est indigentia, ut ad sui operis effectum, quemadmodum faber, pervenire non posset, nisi cum materies quam ipse non instituit adjuvaret? Ab his igitur opinionibus et erroribus purget

2. One must believe that God is almighty, the creator of all things. These things which you have briefly heard you must not only believe, but also commit to memory in just so many words and utter with the mouth. But since they must be fortified against those who think otherwise and those taken captive by the devil, who lie in wait for the faith while they oppose salvation, remember so to believe in God almighty that there is no nature whatever which He Himself did not create. And therefore He punishes sin, which He Himself did not make, because by it the nature which He made is defiled. All creatures, then, visible and invisible: whatever by a rational mind can be a partaker of unchangeable truth, as an angel and a man; whatever lives and feels, although it lacks understanding, as are all animals, on land, in the waters, in the air, walking, creeping, swimming, flying; whatever without understanding, without any sense, is in some manner said to live, as are those things which are fixed in the earth by roots and, by sprouting, burst forth and rise up into the air; whatever occupies place by bodily bulk alone, as a stone, and whatever elements of the very mass of the world are seen or even touched: all these the Almighty made, joining the lowest and the highest by things in between, and arranging all that He created in fitting places and times. Yet He made them not out of some matter which He Himself had not made. For He did not shape things belonging to another, but He Himself established what He was to shape. For whoever says that He could not make anything out of nothing, how does he believe that the Almighty made it? Without doubt he denies that He is almighty who says that God could not have made the world if He had nothing from which to make it. For what omnipotence is that, where there is such great need that, like a craftsman, He could not attain to the accomplishment of His work unless matter which He Himself had not established assisted Him? From these opinions and errors, then, let him purge

Editors' notes and page, col. 1066

Footnotes

(1) ‹anchor: natatilia, volatilia› · call in col 1066

Hanc vocem, volatilia, addit Ms. Theodericensis. [reptilia, natatilia; quidquid sine intellectu.]

The Saint-Thierry manuscript adds this word, "flying things". [creeping things, swimming things; whatever without understanding.]

(printed under page 539)

(a) ‹anchor: adjungenda est haec disputatio (printed "[a]"; a second note so lettered stands under the page's other column)› · call in col 1066

Verba sunt sermonem suum scribentis, cui religio erat Symbolum ipsum scripto tradere : « Quod Symbolum, » ait, « nostis quia scribi non solet : » qua de re supra in sermone 212, n. 2. Caeterum quod sermonem quem dixisset Augustinus, aliquando etiam dictum conscriberet, testatur ipse in libro 15 de Trinitate, cap. 27. Suspicari etiam licet, aliquid hic ab ipso additum, cum alterum de Fide et Symbolo sermonem, cui sermo iste in Remigiano Ms. proxime conjungitur, in Retractationum libro 1, cap. 17, recognosceret. Eodem forsitan tempore addidit infra, n. 8, exemplum, quo de servis Dei observat saepissime dici, « Tot annos ille in illo vel illo monasterio sedit. » Id enim exempli anno 391, quo hunc sermonem habitum putamus, proferre vix poterat. Si tamen aliunde satis constat monasticae vitae genus ipso primum auctore sic invectum in Africam, ut non aliqua illic ante exstarent monasteria.

These are the words of one writing out his sermon, who scrupled to hand on the Creed itself in writing: "Which Creed," he says, "you know is not usually written down"; on which see above, Sermon 212, no. 2. Moreover, that Augustine sometimes also wrote out, once delivered, a sermon he had preached, he himself attests in book 15 of On the Trinity, chapter 27. One may also suspect that something was added here by him when he reviewed, in book 1 of the Retractations, chapter 17, the other sermon, On Faith and the Creed, to which this sermon is joined next in the Saint-Remi manuscript. Perhaps at the same time he added below, in no. 8, the example in which he observes that it is very often said of the servants of God, "He sat so many years in this or that monastery." For he could hardly have put forward such an example in 391, the year in which we think this sermon was preached — if, at any rate, it is sufficiently established from elsewhere that the monastic way of life was first brought into Africa by him as its author, so that no monasteries existed there before.

(printed under page 539)

Page

running head: SERMO CCXIV. 1066 (initial S cut off at image edge; I of CCXIV damaged)
marginal letters: (none)
old-edition numerals: (none)

PL 38:1067

animum, qui credit in omnipotentem Deum. Illa enim quae dicitur informis rerum materies, formarum capax et subjecta operi Creatoris, in omnia est convertibilis, quae placuerit facere Conditori. Non eam Deus velut sibi coaeternam, unde mundum fabricaret, invenit: sed eam ipse ex omnino nihilo, cum rebus quas de illa fecit, instituit. Nec fuit ante res ipsas, quae factae videntur ex ipsa: ac per hoc omnipotens ex nihilo primitus cuncta fecit, cum quibus fecit pariter unde fecit. Materies itaque coeli et terrae, sicut haec in principio sunt creata, simul cum ipsis est creata: nec fuit unde fierent quae Deus in principio fecit: et tamen facta sunt quae omnipotens fecit, quae facta composuit, implevit, ornavit. Si enim quae in principio fecit, ex nihilo utique fecit; etiam ex his quae fecit quidquid voluerit facere potens est, quia omnipotens est.

his mind who believes in God almighty. For that which is called the formless matter of things, capable of forms and subject to the work of the Creator, is convertible into all things that it has pleased the Founder to make. God did not find it as something co-eternal with Himself, from which He might fashion the world; but He Himself established it out of utterly nothing, together with the things which He made from it. Nor did it exist before the very things which are seen to have been made from it: and therefore the Almighty first made all things out of nothing, and together with them He made at the same time that from which He made them. The matter of heaven and earth, therefore, just as these were created in the beginning, was created simultaneously with them: nor was there anything from which the things that God made in the beginning might come to be: and yet the things which the Almighty made were made, and once made He arranged them, filled them, adorned them. For if what He made in the beginning He certainly made out of nothing, He is able also to make out of the things which He has made whatever He wills, because He is almighty.

3. Omnipotens iniquis multa contra ejus voluntatem facientibus non superatur. Nec ideo credant iniqui Deum non esse omnipotentem, quia multa contra ejus faciunt voluntatem. Quia et cum faciunt quod non vult, hoc de eis facit quod ipse vult. Nullo modo igitur omnipotentis vel mutant, vel superant voluntatem: sive homo juste damnetur, sive misericorditer liberetur, voluntas omnipotentis impletur. Quod ergo non vult omnipotens, hoc solum non potest. Utitur ergo malis, non secundum eorum pravam, sed secundum suam rectam voluntatem. Nam sicut mali natura sua bona, hoc est, bono ejus opere male utuntur; sic ipse bonus etiam eorum malis operibus bene utitur, ne omnipotentis voluntas aliqua ex parte vincatur. Si enim non haberet quod bonus de malis juste ac bene faceret, nullo modo eos vel nasci vel vivere sineret; quos malos ipse non fecit, quia homines fecit: quia non peccata quae sunt contra naturam, sed naturas ipsas creavit. Malos tamen eos futuros praescius ignorare non potuit: sed sicut noverat quae ipsi essent mala facturi; sic etiam noverat quae bona de illis esset ipse facturus. Quis verbis explicet, quis aequiparet laudibus, quantum nobis bonum contulerit passio Salvatoris, cujus in remissione peccatorum sanguis effusus est? et tamen tantum hoc bonum per malitiam zabuli, per malitiam Judaeorum, per malitiam Judae traditoris impletum est. Nec eis juste tribuitur bonum, quod per illos Deus, non ipsi hominibus contulerint: sed eis juste retribuitur supplicium, quoniam nocere voluerunt. Sicut autem aliquid invenire potuimus, quo manifestum esset nobis, quemadmodum Deus etiam malis operibus et Judaeorum et Judae traditoris bene usus est ad nostram redemptionem ac salutem: sic in universa creatura occultis atque abditis sinibus, quos ne⟨c⟩ oculorum nec mentis acie penetramus, novit quemadmodum malis Deus bene utatur, ut in omnibus quae nascuntur et administrantur in mundo, voluntas omnipotentis impleatur.

3. The Almighty is not overcome by the wicked, who do many things against His will. Let not the wicked therefore believe that God is not almighty because they do many things against His will. For even when they do what He does not will, He does with them what He Himself wills. In no way, then, do they either change or overcome the will of the Almighty: whether a man is justly condemned or mercifully set free, the will of the Almighty is fulfilled. What, therefore, the Almighty does not will, that alone He cannot do. He uses the wicked, then, not according to their depraved will, but according to His own upright will. For just as the wicked make bad use of their good nature, that is, of His good work, so He, being good, makes good use even of their evil works, so that the will of the Almighty may not be defeated in any part. For if He did not have something that He, being good, might do justly and well out of the wicked, He would in no way allow them either to be born or to live; He Himself did not make them wicked, since He made them men: for He did not create the sins which are against nature, but the natures themselves. Yet, foreknowing that they would be wicked, He could not be ignorant of it: but just as He knew what evils they themselves would do, so too He knew what good He Himself would do out of them. Who could set out in words, who could match with praises, how great a good the passion of the Saviour has conferred upon us, Whose blood was poured out for the remission of sins? And yet this so great good was accomplished through the malice of the devil, through the malice of the Jews, through the malice of Judas the betrayer. Nor is the good justly ascribed to them which God conferred on men through them, not they themselves: but punishment is justly paid back to them, since they willed to do harm. Now just as we have been able to find something by which it might be manifest to us how God made good use even of the evil works both of the Jews and of Judas the betrayer for our redemption and salvation, so in the whole of creation, in hidden and secret recesses which we penetrate neither with the keenness of the eyes nor of the mind, God knows how He makes good use of evils, so that in all things which are born and governed in the world the will of the Almighty may be fulfilled.

4. Omnipotens id solum non potest, quod non vult. Sed quoniam dixi hoc solum omnipotentem non posse, quod non vult: ne quis me temere dixisse arbitretur aliquid omnipotentem non posse; hoc et beatus Apostolus dixit. Si non credimus, ille qui fidelis permanet,

4. The Almighty cannot do that alone which He does not will. But since I have said that the Almighty cannot do this alone, what He does not will: lest anyone should think that I have rashly said that the Almighty cannot do something, the blessed Apostle also said this. If we do not believe, He Who is faithful remains,

Editors' notes and page, col. 1067

Page

running head: 1067 S. AUGUSTINI EPIS (cut off at the image edge)
marginal letters: (none)
old-edition numerals: (none)
other: column begins mid-sentence with "animum"; section numeral "3." looks like "5" in the blurred image but the sequence (4., 5., 6.) requires 3, so it is set as 3; "ne⟨c⟩" has a damaged final letter; "zabuli" is set as printed (a genuine variant of diaboli, not a misprint); last word "per-" is split at the column break (permanet); the right-hand column is visible but not set

PL 38:1068

negare se ipsum non potest (II Tim. II, 13). Sed quia non vult, non potest; quia et velle non potest. Non enim potest justitia velle facere quod injustum est, aut sapientia velle quod stultum est, aut veritas velle quod falsum est. Unde admonemur Deum omnipotentem, non hoc solum quod ait Apostolus, Negare seipsum non potest, sed multa non posse. Ecce ego dico, et ejus veritate dicere audeo, quod negare non audeo: Deus omnipotens non potest mori, non potest mutari, non potest falli, non potest miser fieri, non potest vinci. Haec atque hujusmodi absit ut possit omnipotens. Ac per hoc non solum ostendit veritas omnipotentem esse, quod ista non possit; sed etiam cogit veritas omnipotentem non esse, qui haec possit. Volens enim est Deus quidquid est; aeternus ergo, et incommutabilis, et verax, et beatus, et insuperabilis volens est. Si ergo potest esse quod non vult, omnipotens non est: est autem omnipotens; ergo quidquid vult potest. Et ideo quod non vult, esse non potest; qui propterea dicitur omnipotens, quoniam quidquid vult potest. De quo et Psalmus dicit: In coelo et in terra omnia quaecumque voluit fecit (Psal. CXXXIV, 6).

He cannot deny Himself (2 Tim. 2:13). But because He does not will it, He cannot; because He cannot even will it. For justice cannot will to do what is unjust, nor wisdom will what is foolish, nor truth will what is false. Hence we are reminded that God almighty cannot do many things, not only this one which the Apostle states, He cannot deny Himself. Behold, I say, and by His truth I dare to say, what I do not dare to deny: God almighty cannot die, cannot be changed, cannot be deceived, cannot become wretched, cannot be conquered. Far be it that the almighty should be able to do these and suchlike things. And by this, truth not only shows that He is almighty, in that He cannot do these things; but truth also compels [us to hold] that he who can do these things is not almighty. For God is willingly whatever He is; therefore He is eternal, and unchangeable, and truthful, and blessed, and unconquerable willingly. If therefore He can be what He does not will, He is not almighty: but He is almighty; therefore He can do whatever He wills. And therefore what He does not will, He cannot be; He Who is called almighty for this reason, that He can do whatever He wills. Of Whom the Psalm also says: In heaven and on earth He has made all things whatsoever He willed (Ps. 134:6).

5. Christus Filius Dei unicus. Deus igitur omnipotens, qui quaecumque voluit fecit omnia, genuit unicum Verbum per quod facta sunt omnia: sed hoc non de nihilo, sed de se ipso: ideo non fecit, sed genuit. In principio enim fecit coelum et terram (Gen. I, 1): non autem fecit in principio Verbum; quia, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 1). Hic est Deus de Deo. Pater autem Deus, sed non de Deo. Hic est Filius Dei unicus; quia de substantia Patris, coaeternus, aequalis Patri filius nullus alius est. Verbum Deus: non sicut verbum, cujus sonus et corde cogitari potest, et ore proferri; sed, sicut dictum est, quod brevius et melius dici non potest. Deus erat Verbum. Apud Patrem incommutabiliter manens, et incommutabilis etiam ipse cum Patre: de quo dicit Apostolus, Qui cum in forma Dei esset, non rapinam arbitratus est esse aequalis Deo. Esse quippe aequalem Patri, natura illi est, non rapina. Sic credimus in Jesum Christum Filium Dei Patris unicum, Dominum nostrum.

5. Christ the only Son of God. God almighty, then, Who made all things whatsoever He willed, begot the only Word through Whom all things were made: but this not from nothing, but from Himself: therefore He did not make, but begot. For In the beginning He made heaven and earth (Gen. 1:1): but He did not make the Word in the beginning; because, In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). He is God from God. But the Father is God, yet not from God. He is the only Son of God; because no other son is from the substance of the Father, coeternal, equal to the Father. The Word God: not as a word whose sound can both be thought in the heart and be uttered by the mouth; but, as has been said, which cannot be said more briefly or better. The Word was God. Abiding unchangeably with the Father, and Himself also unchangeable together with the Father: of Whom the Apostle says, Who, though He was in the form of God, did not consider it robbery to be equal to God. For to be equal to the Father is His nature, not robbery. Thus we believe in Jesus Christ, the only Son of God the Father, our Lord.

6. Nativitas Christi de Spiritu sancto ex Virgine. Sed quia ille, qui in forma Dei non rapinam arbitratus est esse aequalis Deo, per quem creati sumus, ut quod perierat quaereret et salvaret, semetipsum exinanivit. formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo (Philipp. II, 6, 7): sic in eum credimus quod natus sit de Spiritu sancto et virgine Maria. Utraque enim ejus nativitas mira est, et divinitatis et humanitatis. Illa est de Patre sine matre, ista de matre sine patre: illa est sine aliquo tempore, ista in acceptabili tempore: illa aeterna, ista opportuna: illa sine corpore in sinu Patris, ista cum corpore, quo non violata est virginitas matris: illa sine ullo sexu, ista sine ullo virili complexu. Ideo autem dicimus natum de Spiritu sancto et

6. The birth of Christ from the Holy Spirit, of the Virgin. But because He Who, being in the form of God, did not consider it robbery to be equal to God, through Whom we were created, in order to seek and save what had perished, emptied Himself, taking the form of a servant, made in the likeness of men, and found in appearance as a man (Phil. 2:6–7): so we believe in Him, that He was born of the Holy Spirit and the virgin Mary. For each of His births is wonderful, both that of the divinity and that of the humanity. The one is from the Father without a mother, the other from a mother without a father: the one is without any time, the other at an acceptable time: the one eternal, the other timely: the one without a body in the bosom of the Father, the other with a body, by which the virginity of the mother was not violated: the one without any sex, the other without any male embrace. But for this reason we say that He was born of the Holy Spirit and

Editors' notes and page, col. 1068

Footnotes

(1) ‹anchor: quod natus sit› · call in col 1068

Ms. Theodericensis, sic credimus quod natus sit, omisso, in eum.

The Saint-Thierry manuscript: "so we believe that he was born", omitting "in him".

(printed under page 540)

Page

running head: [S. A]UGUSTINI EPISCOPI 1068 (left part cut off at the image edge)
marginal letters: (none)
old-edition numerals: (none)

PL 38:1069

Maria virgine, quia cum sancta virgo inquisisset ab angelo, Quomodo fiet istud? ille respondit: Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi. Deinde addidit: Propterea quod nascetur ex te San⟨c⟩tum, vocabitur Filius Dei (Luc. I, 34, 35). Non ait, Quod nascetur ex te, vocabitur filius Spiritus sancti. Susceptus quippe a Verbo totus homo, id est, anima rationalis et corpus; ut unus Christus, unus Deus Dei Filius non tantum Verbum esset, sed Verbum et homo, totum hoc Dei Patris est Filius propter Verbum, et hominis filius propter hominem. Per id quod Verbum est, aequalis est Patri: per id quod homo est, major est Pater. Et simul cum homine Filius Dei est, sed propter Verbum, a quo susceptus est homo: et simul cum Verbo filius hominis est, sed propter hominem, qui est susceptus a Verbo. Propter cujus sanctam in virginis utero conceptionem, non concupiscentia carnis urente factam, sed fidei charitate fervente, ideo dicitur natus de Spiritu sancto et virgine Maria: ut unum eorum pertineat, non ad gignentem, sed ad sanctificantem, alterum vero ad concipientem atque parientem. Propterea, inquit, quod nascetur ex te Sanctum, vocabitur Filius Dei. Quia Sanctum, ideo de Spiritu sancto; quia nascetur ex te, ideo de virgine Maria; quia Filius Dei, ideo Verbum caro factum est (Joan. I, 14).

the virgin Mary, because when the holy virgin had asked of the angel, How shall this come about? he answered: The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Then he added: Therefore the Holy [One] that will be born of you will be called the Son of God (Luke 1:34–35). He does not say, That which will be born of you will be called the son of the Holy Spirit. For the whole man was taken up by the Word, that is, a rational soul and a body; so that the one Christ, the one God, the Son of God, should be not only the Word but the Word and man; this whole is the Son of God the Father on account of the Word, and the son of man on account of the man. By that which He is as the Word, He is equal to the Father; by that which He is as man, the Father is greater. And together with the man He is the Son of God, but on account of the Word, by Whom the man was taken up; and together with the Word He is the son of man, but on account of the man, who was taken up by the Word. On account of His holy conception in the virgin's womb, brought about not by the burning concupiscence of the flesh but by the fervent charity of faith, He is therefore said to be born of the Holy Spirit and the virgin Mary: so that one of them pertains not to one begetting but to one sanctifying, and the other to one conceiving and giving birth. Therefore, he says, the Holy [One] that will be born of you will be called the Son of God. Because Holy, therefore of the Holy Spirit; because will be born of you, therefore of the virgin Mary; because Son of God, therefore the Word was made flesh (John 1:14).

7. Christus Filius Dei crucifixus, mortuus et sepultus. Oportebat autem ut in homine assumpto, non solum invisibilis videretur, et Patri coaeternus temporaliter nasceretur; verum etiam incontrectabilis teneretur, insuperabilis ligno suspenderetur, inviolabilis clavis configeretur, et vita et immortalis in cruce moreretur, in monumento sepeliretur: hoc totum Dei Filius Dominus noster Jesus Christus. Unde consequens est ut eumdem ipsum Filium Dei unigenitum Dominum nostrum Jesum Christum, non solum hominem ex homine natum, verum etiam usque ad mortem et sepulturam humana passum, et corde credamus ad justitiam, et ore confiteamur ad salutem. Cum enim sit totus Filius Dei unicus Dominus noster Jesus Christus Verbum et homo, atque ut expressius dicam, Verbum, anima, et caro; ad totum refertur quod in sola anima tristis fuit usque ad mortem (Matth. XXVI, 38); quia Filius Dei unicus Jesus Christus tristis fuit: ad totum refertur quod in solo homine crucifixus est, quoniam Filius Dei unicus Jesus Christus crucifixus est: ad totum refertur quod in sola carne sepultus est. Ex quo enim coepimus dicere credere nos in Jesum Christum Filium ejus unicum Dominum nostrum, ex illo quidquid aliud de illo dicimus, non subauditur nisi Jesus Christus Filius Dei unicus Dominus noster. Nec miremini: sic enim dicimus Filium Dei unicum Jesum Christum Dominum nostrum sepultum, cum sola caro ejus sepulta sit; quemadmodum, verbi gratia, dicimus apostolum Petrum hodie jacere in sepulcro, cum et illud verissime dicamus, eum in requie cum Christo gaudere. Eumdem quippe apostolum dicimus: non enim duo apostoli Petri, sed unus est.

7. Christ the Son of God crucified, dead and buried. Now it was fitting that in the man assumed He who is invisible should be seen, and He who is coeternal with the Father should be born in time; and not only that, but that He who cannot be touched should be seized, He who cannot be overcome should be hung on the wood, He who cannot be violated should be fastened with nails, and He who is both life and immortal should die on the cross and be buried in a tomb: all this is the Son of God, our Lord Jesus Christ. Hence it follows that this same only-begotten Son of God, our Lord Jesus Christ, not only born a man of a man, but also having suffered human things even unto death and burial, we should both believe with the heart unto righteousness and confess with the mouth unto salvation. For since the whole only Son of God, our Lord Jesus Christ, is the Word and man, and, to put it more expressly, the Word, soul and flesh, it is referred to the whole that He was sorrowful even unto death in the soul alone (Matt. 26:38); because the only Son of God, Jesus Christ, was sorrowful: it is referred to the whole that He was crucified in the man alone, since the only Son of God, Jesus Christ, was crucified: it is referred to the whole that He was buried in the flesh alone. For from the point at which we began to say that we believe in Jesus Christ, His only Son, our Lord, whatever else we say of Him thereafter, nothing is understood but Jesus Christ, the only Son of God, our Lord. And do not be surprised: for in this way we say that the only Son of God, Jesus Christ our Lord, was buried, though His flesh alone was buried; just as, for example, we say that the apostle Peter lies today in the tomb, while we also say most truly that he rejoices in rest with Christ. For we speak of the same apostle: there are not two apostles Peter, but there is one.

Editors' notes and page, col. 1069

Footnotes

(1) ‹anchor: not visible› · call in col 1069

Forte, propter.

Perhaps "propter" ("because of").

(printed under page 541)

Page

running head: 1069 SERMO CCXIV.
marginal letters: (none)
old-edition numerals: (none)

PL 38:1070

Eumdem ergo ipsum dicimus, et in solo corpore jacere in sepulcro, et in solo spiritu gaudere cum Christo. Additur autem, Sub Pontio Pilato, sive unde colligatur temporis veritas, sive unde Christi plus commendetur humilitas, quod sub homine judice sit tanta perpessus, qui judex vivorum et mortuorum est cum tanta potestate venturus.

We say, therefore, that this same man both lies in the sepulchre in the body alone, and rejoices with Christ in the spirit alone. Then there is added, Under Pontius Pilate, whether so that the truth of the time may be gathered from it, or so that the humility of Christ may be the more commended by it, in that He suffered such great things under a man as judge, He Who is to come with such great power as Judge of the living and the dead.

8. Christi resurrectio et ascensio. Sessio ad dexteram Patris. Tertio vero die resurrexit in carne vera, sed nequaquam ulterius moritura. Hoc discipuli ejus oculis manibusque probaverunt; nec eorum fidem deciperet tanta bonitas, nec falleret veritas. Sed propter brevitatem cito subjungitur quod ascendit in coelum. Nam quadraginta diebus fuit cum discipulis suis; no tam magnum resurrectionis ejus miraculum, si eorum oculis cito subtraheretur, ludificatio putaretur. Ubi nunc sedet ad dexteram Patris: quod fidei oculis prudenter debemus intueri; ne arbitremur in aliqua sede immobiliter fixum, ut ei stare vel ambulare non liceat. Non enim quia Stephanus sanctus eum stantem videre se dixit (Act. VII, 55), ideo vel ille falsum vidit, vel Symboli hujus verba turbavit. Absit hoc putare, absit hoc dicere. Sed illius habitatio in excelsa et ineffabili beatitudine ita significata est, ut illic sedere diceretur. Unde etiam sedes habitationes dicuntur; velut cum interrogamus ubi sit aliquis, et respondetur, In sedibus suis. Et de servis Dei maxime ac saepissime dicitur, Tot annos ille in illo vel in illo monasterio sedit; hoc est, requievit, commoratus est, habitavit. Nec sancta Scriptura hoc genus locutionis ignorat. Ille quippe Semei a rege Salomone in Jerusalem civitate jussus habitare, addita comminatione, ut, si quando inde auderet exire, poenas debitas lueret, per tres ibi annos sedisse perhibetur (ἐκάθισε) (III Reg. II, 38, sec. LXX), quod intelligitur habitasse. Dextera vero ipsa Patris non ita dicitur secundum humani corporis situm, tanquam Filio sit ipse ad sinistram, si ei secundum istos corporeos situs habitusque membrorum Filius collocatur ad dexteram. Sed ad dexteram Dei dicitur, honoris et felicitatis inenarrabilis celsitudo. Sicut de sapientia dictum legitur: Sinistra ejus sub capite meo, et dextera ejus amplectitur me (Cant. II, 6). Si enim subter jacuerit terrena commoditas, tum desuper amplectitur aeterna felicitas.

8. The resurrection and ascension of Christ. The sitting at the right hand of the Father. On the third day He rose again in true flesh, but flesh that would by no means die any further. This His disciples proved with their eyes and hands; nor would such great goodness deceive their faith, nor would the Truth mislead it. But for brevity's sake it is added at once that He ascended into heaven. For He was with His disciples for forty days, lest so great a miracle of His resurrection, if it were swiftly withdrawn from their eyes, should be thought a mockery. Where He now sits at the right hand of the Father: which we ought prudently to regard with the eyes of faith, lest we suppose Him fixed immovably on some seat, so that He may not stand or walk. For it is not because holy Stephen said that he saw Him standing (Acts 7:55) that therefore either he saw falsely or he disturbed the words of this Creed. Far be it from us to think this, far be it from us to say this. But His dwelling in lofty and ineffable blessedness has been signified in such a way that He is said to sit there. Whence also dwellings are called seats; as when we ask where someone is, and the answer is given, In his seat. And of the servants of God especially it is said very often, For so many years he sat in this or that monastery; that is, he rested, stayed, dwelt. Nor is holy Scripture unaware of this kind of expression. For that Shimei, commanded by King Solomon to dwell in the city of Jerusalem, with the added threat that, if ever he dared to go out from there, he should pay the penalty due, is said to have sat there for three years (ἐκάθισε) (1 Kgs. 2:38, according to the Septuagint), which is understood as having dwelt. Now the right hand of the Father itself is not so called according to the position of a human body, as though He Himself were on the Son's left, if the Son is placed at His right according to these bodily positions and dispositions of members. But the right hand of God means the unspeakable loftiness of honour and happiness. As we read it said of wisdom: His left hand is under my head, and his right hand embraces me (Song 2:6). For if earthly advantage lies beneath, then eternal happiness embraces from above.

9. Christus visibili forma judex veniet. De sublimi ergo habitatione coelorum, ubi nunc est ejus etiam immortale jam corpus, Dominus noster Jesus Christus ad judicandos vivos mortuosque venturus est, secundum evidentissimum angelicum testimonium, quod scriptum est in Actibus Apostolorum. Intuentes enim discipuli Dominum ascendentem in coelum, et eum suspensis aspectibus deducentes, audierunt Angelos dicere: Viri Galilaei, quid hic statis? Hic Jesus, qui receptus est a vobis, sic veniet, quemadmodum vidistis eum euntem in coelum (Act. I, 11). Repressa est multa et diversa continens humana praesumptio. In ea forma judicabit Christus, in qua judicatus est. Sic enim eum viderunt Apostoli ascendentem in coelum, quando audierunt sic esse venturum. Illa forma erit conspicua

9. Christ will come as Judge in visible form. From the sublime dwelling of the heavens, therefore, where His body, now immortal, also is at present, our Lord Jesus Christ is to come to judge the living and the dead, according to the most evident angelic testimony which is written in the Acts of the Apostles. For as the disciples were gazing at the Lord ascending into heaven, and following Him with uplifted looks, they heard Angels say: Men of Galilee, why do you stand here? This Jesus, Who has been taken up from you, will come thus, in the manner in which you saw Him going into heaven (Acts 1:11). Human presumption, which held many and diverse opinions, has been checked. Christ will judge in that form in which He was judged. For thus the Apostles saw Him ascending into heaven, when they heard that He would come thus. That form will be visible

Editors' notes and page, col. 1070

Page

running head: SERMO CCXIV. 1070
marginal letters: (none)
old-edition numerals: (none)
other: "no tam" read as printed but unsure, possibly worn "ne"; "Sic enim eum viderunt" unsure, print could read "cum"; "liceat" printed broken across the image overlap ("li-"/"eeat"), set as liceat; Greek word read as ἐκάθισε, unsure of the final letter; left column (1069) and "Digitized by Google" not set

PL 38:1071

vivis et mortuis, bonis et malis: sive bonos intelligamus nomine appellatos esse vivorum, malosque mortuorum; sive illos vivos accipiamus, quos nondum finisse istam vitam inveniet ejus adventus, mortuos autem quos ejus praesentia suscitabit, sicut ipse in Evangelio loquitur dicens, Veniet hora, quando omnes qui sunt in monumentis, audient vocem ejus; et procedent qui bene fecerunt, in resurrectionem vitae; qui mala ege⟨r⟩unt, in resurrectionem judicii (Joan. V, 28 et 29). Et illi videbunt in forma hominis in quem crediderunt, et illi quem contempserunt. Formam vero Dei, qua aequalis est Patri, impii non videbunt. Tollatur enim impius, sicut dicit propheta, ne videat claritatem Domini (Isai. XXVI, 10, sec. LXX). Et, Beati mundo corde, quoniam ipsi Deum videbunt (Matth. V, 8). Haec de Jesu Christo Filio Dei unico Domino nos⟨t⟩ro satis dicta sint.

to the living and the dead, the good and the bad: whether we understand the good to be called by the name of the living, and the bad by that of the dead; or whether we take as the living those whom His coming will find not yet to have ended this life, and as the dead those whom His presence will raise up, as He Himself speaks in the Gospel, saying, The hour will come when all who are in the tombs will hear His voice; and those who have done well will come forth to the resurrection of life; those who have done evil, to the resurrection of judgement (John 5:28–29). And they will see Him in the form of man, both those who believed in Him and those who despised Him. But the form of God, in which He is equal to the Father, the ungodly will not see. For let the ungodly man be taken away, as the prophet says, that he may not see the glory of the Lord (Isa. 26:10, according to the LXX). And, Blessed are the clean of heart, for they shall see God (Matt. 5:8). Let these things concerning Jesus Christ, the only Son of God, our Lord, suffice as said.

10. Spiritus s⟨a⟩nctus de Patre procedens Deus. Trinitatis myst⟨e⟩rium. Credimus enim in Spiritum sanctum, de Patre procedentem (Joan. XV, 26), nec tamen filium: super Filium manentem (Id. I, 32), nec Filii patrem: de Filio accipientem (Id. XVI, 14). nec tamen Filii filium: sed Spiritum Patris et Filii; Spiritum sanctum et ipsum Deum. Non enim haberet tale templum, si non esset Deus, unde dicit Apostolus, Nescitis quia corpora vestra templum in vobis Spiritus sancti est, quem habetis a Deo (I Cor. VI, 19)? Non creaturae templum, sed Creatoris. Absit enim a nobis, ut templum simus creaturae: cum dicat Apostolus, Templum enim Dei sanctum est, quod estis vos (I Cor. III, 17). In hac Trinitate non est aliud alio majus aut minus, nulla operum separatio, nulla dissimilitudo substantiae. Unus Pater Deus, unus Filius Deus, un⟨u⟩s Spiritus sanctus Deus. Nec tamen Pater et Filius et Spiritus sanctus tres dii, sed unus Deus. Ita ut non sit ipse Pater qui Filius, nec Filius sit qui Pater, nec Spiritus sanctus sit aut Pater aut Filius: sed Pater Filii Pater, et Filius Patris Filius, et Spiritus sanctus Patris et Filii Spiritus: et singulus quisque Deus, et ipsa Trinitas unus Deus. Haec fides imbuat corda vestra, et confessionem dirigat. Hoc audiendo credite, ut intelligatis; ut quod creditis, intelligere proficiendo valeatis.

10. The Holy Spirit, proceeding from the Father, is God. The mystery of the Trinity. For we believe in the Holy Spirit, proceeding from the Father (John 15:26), yet not a son; remaining upon the Son (John 1:32), yet not the father of the Son; receiving from the Son (John 16:14), yet not the son of the Son; but the Spirit of the Father and of the Son; the Holy Spirit, and Himself God. For He would not have such a temple if He were not God, whence the Apostle says, Do you not know that your bodies are a temple of the Holy Spirit within you, Whom you have from God (1 Cor. 6:19)? Not the temple of a creature, but of the Creator. For far be it from us that we should be the temple of a creature, since the Apostle says, For the temple of God is holy, which you are (1 Cor. 3:17). In this Trinity one is not greater or less than another; there is no separation of works, no dissimilarity of substance. The Father is one God, the Son is one God, the Holy Spirit is one God. And yet the Father and the Son and the Holy Spirit are not three gods, but one God. So that the Father is not Himself the One Who is the Son, nor is the Son the One Who is the Father, nor is the Holy Spirit either the Father or the Son; but the Father is the Father of the Son, and the Son is the Son of the Father, and the Holy Spirit is the Spirit of the Father and of the Son; and each one singly is God, and the Trinity itself is one God. Let this faith imbue your hearts and direct your confession. Believe this by hearing it, so that you may understand; so that what you believe you may, by making progress, be able to understand.

11. Ecclesia sancta catholica, columna et firmamentum veritatis. Remissio peccatorum. Sanctam quoque Ecclesiam, matrem vestram, tanquam supernam Jerusalem sanctam civitatem Dei, honorate, diligite, praedicate. Ipsa est quae in hac fide, quam audistis, fructificat et crescit in universum mundum (Coloss. I, 6). Ecclesia Dei vivi, columna et firmamentum veritatis (I Tim. III, 15): quae malos in fine separandos, a quibus interim discedit disparilitate morum, tolerat in communione Sacramentorum. Haec propter sua frumenta inter paleas modo gementia, quorum in novissima ventilatione massa horreis debita declarabitur, claves accepit regni coelorum; ut in illa per sanguinem Christi, operante Spiritu sancto, fiat remissio peccatorum. In hac Ecclesia reviviscet anima, quae

11. The holy catholic Church, the pillar and firmament of truth. The remission of sins. The holy Church also, your mother, as the heavenly Jerusalem, the holy city of God, honour, love, proclaim. It is she who, in this faith which you have heard, bears fruit and grows throughout the whole world (Col. 1:6). The Church of the living God, the pillar and firmament of truth (1 Tim. 3:15): who tolerates in the communion of the Sacraments the wicked who are to be separated at the end, from whom she meanwhile departs by unlikeness of conduct. She, for the sake of her wheat now groaning among the chaff, whose mass, due to the granaries, will be made manifest at the last winnowing, received the keys of the kingdom of heaven; so that in her, through the blood of Christ, by the working of the Holy Spirit, the remission of sins may take place. In this Church the soul will revive which

Editors' notes and page, col. 1071

Footnotes

(a) ‹anchor: not visible› · call in col 1071

Forte, credimus etiam, juxta Morel, Element. Critic., pag. 227. M.

Perhaps "we believe also", according to Morel, Elementa Critica, p. 227. M[aurists].

(printed under page 542)