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Appendix to Augustine's Sermones: Sermones supposititii, Sermones 231-239

Sermons CCXXXIII–CCXXXIV

SERMO CCXXXIII. De Fide catholica, I.

Sermon 233. On the Catholic Faith, 1.

1. Credimus in unum Deum, Patrem et Filium et Spiritum sanctum, visibilium et invisibilium factorem, per quem creata sunt omnia in coelo et in terra. Hunc unum Deum, et hanc unam esse divini nominis Trinitatem: Patrem non esse filium, sed habere filium qui pater non sit: Filium non esse patrem, sed Filium Dei esse natum: sanctum quoque Paracletum esse, qui nec pater sit ipse, nec filius, sed a patre filioque procedat. Est ergo ingenitus Pater, genitus Filius; non genitus Paracletus, sed a patre et filio procedens. Pater est cujus vox haec est audita de coelis: Hic est Filius meus dilectus, in quo mihi bene complacui (Matth. XVII, 5). Hic Filius est qui ait: Ego a Patre exivi, et veni in hunc mundum (Joan. XVI, 28). Paracletus est ipse de quo Filius ait: Nisi abiero ad Patrem, Paracletus non veniet ad vos (Ibid., 7). Hanc esse Trinitatem personis disti⟨n⟩ctam, in⟨dif⟩ferentem: praeter illam nullam divinam esse naturam vel angeli, vel spiritus, vel virtutis alicujus, quae Deus esse credatur. Hunc igitur Filium Dei Deum, natum a patre, et esse principium, patremque illum sanctificasse in utero Mariae virginis, atque ex ea verum hominem sine viri semine generatum: id est, suscepisse Dominum nostrum Jesum Christum non imaginarium corpus, aut forma sola compositum, sed solidum. Atque hunc esurisse, et sitisse, et doluisse, et flevisse, et omnia corporis exercitia sensis⟨s⟩e. Postremo crucifixum, mortuum et sepultum, tertia die resurrexisse, conversatum postmodum cum discipulis, quibus sanctum Paracletum misit dum ad coelos ascendisset: hunc filium hominis nunc vocari. Resurrectionem veram humanae credimus carnis. Animam hominis non divinam esse substantiam vel Dei partem; sed creaturam divina voluntate prelapsam.

1. We believe in one God, Father and Son and Holy Spirit, maker of things visible and invisible, through Whom all things were created in heaven and on earth. [We believe] this to be one God, and this to be the one Trinity of the divine name: that the Father is not the son, but has a son who is not the father; that the Son is not the father, but that the Son of God is born; that the Holy Paraclete also is, Who is neither Himself father nor son, but proceeds from the father and the son. The Father therefore is unbegotten, the Son begotten; the Paraclete not begotten, but proceeding from the father and the son. The Father is He Whose voice was heard from the heavens: This is My beloved Son, in Whom I am well pleased (Matt. 17:5). This is the Son Who says: I came forth from the Father, and came into this world (John 16:28). The Paraclete is He of Whom the Son says: Unless I go away to the Father, the Paraclete will not come to you (ibid., 7). That this Trinity is distinct in persons, undifferentiated: that apart from it there is no divine nature, whether of an angel, or of a spirit, or of any power, which may be believed to be God. That this Son of God, therefore, is God, born of the father, and is the beginning, and that the father sanctified Him in the womb of the Virgin Mary, and that from her was begotten true man without the seed of a man: that is, that our Lord Jesus Christ took up not an imaginary body, or one composed of form alone, but a solid one. And that He hungered, and thirsted, and suffered pain, and wept, and felt all the exercises of the body. Finally, that He was crucified, died and was buried, rose again on the third day, afterwards conversed with the disciples, to whom He sent the Holy Paraclete when He had ascended to the heavens: that He is now called the son of man. We believe in a true resurrection of human flesh. That the soul of man is not divine substance or a part of God, but a creature fallen away by the divine will.

2. Si quis ergo dixerit atque crediderit, a Deo omnipotente mundum hunc factum non fuisse atque ejus omnia instrumenta, anathema sit. Si quis dixerit atque crediderit Deum Patrem eumdem Filium esse vel Paracletum, anathema sit. Si quis dixerit atque crediderit Deum Filium eumdem esse Patrem vel Paracletum,

2. If anyone, then, says and believes that this world and all its instruments were not made by almighty God, let him be anathema. If anyone says and believes that God the Father is the same as the Son or the Paraclete, let him be anathema. If anyone says and believes that God the Son is the same as the Father or the Paraclete,

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In Romano canonum codice, sed filium de ejus natura.

In the Roman codex of the canons: "but the Son from his nature."

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Canonum codex hic non habet, filioque; nec paulo post, et filio.

The codex of the canons here does not have "and from the Son," nor, a little later, "and the Son."

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Quaedam hic desunt, supplenda ex Romano canonum codice, qui addit, substantiam unam, virtutem, potestatem, majestatem indivisibilem.

Some words are missing here, to be supplied from the Roman codex of the canons, which adds: "one substance, power, might, indivisible majesty."

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Romanus canonum codex, natum a Patre ante omne omnino principium, sanctificasse uterum Mariae virginis.

The Roman codex of the canons: "born of the Father before any beginning at all, to have sanctified the womb of the Virgin Mary."

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In eodem codice, corporis exitia sensisset.

In the same codex: "had felt the destructions of the body."

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Legendum ut in Romano canonum codice, divina voluntate factam, non de coelo lapsam.

Read, as in the Roman codex of the canons: "made by the divine will, not fallen from heaven."

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Alias, de Tempore 129.

Elsewhere, [Sermon] 129 de Tempore.

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In Appendice nunc primum collocatur. In Lovaniensium editione dubius est, Verlini autem et Vindingi censura supposititius. Exceptis anathematismis posterioribus quatuordecim, qui ex Confessione fidei catholicae Damasi ad Paulinum Antiochenum huc accesserunt, nihil est aliud quam libellus Fidei, qui in codice canonum Ecclesiae Romanae, cap. 40, sic inscribitur, « Libellus Augustini de Fide « catholica contra omnes haereses : » qui etiam Toletani concilii 1, anni 400, Actis insertus reperitur cum nonnulla in anathematismis varietate. Nomine Augustini citat Magister Sententiarum 3, dist. 21, ex ipso forte Romano canonum codice. Quippe in manuscriptis hunc libellum inter Augustini Sermones et opuscula nusquam exstare vidimus. Augustinum certe nobis minus sapiunt hi loquendi modi : num. 1, « hanc unam esse divini nominis Trinitatem; » ibid., « non imaginarium corpus, aut forma sola compositum; » ibid., « et omnia corporis exercitia, » sive ut Rom. codex « exitia sensisse; » et num. 2, « mundum hunc factum non fuisse atque ejus omnia instrumenta : » tandem vox Paracletus passim posita pro, Spiritus sanctus. Estius in 3 sent. dist. 21, paragr. 3, editum suspicatur a scriptore in Nestorianos propenso, quorum videlicet errori accommodari possunt sententiae quaedam, praesertim anathematismus quintus. De num. 3 vide Damasi Confessionem fidei ad Paulinum Antiochenum missam.

It is now placed in the Appendix for the first time. In the Louvain edition it is doubtful; by the judgement of Verlinus and Vindingus, spurious. Apart from the last fourteen anathemas, which were added here from Damasus's Confession of the Catholic Faith to Paulinus of Antioch, it is nothing other than the Libellus of Faith which in the codex of the canons of the Roman Church, ch. 40, is entitled "Augustine's Libellus on the Catholic Faith against all heresies"; it is also found inserted in the Acts of the first Council of Toledo, of the year 400, with some variation in the anathemas. The Master of the Sentences (3, dist. 21) cites it under Augustine's name, perhaps from that same Roman codex of the canons. For we have nowhere found this libellus among Augustine's Sermons and short works in the manuscripts. Certainly these turns of phrase savour little of Augustine to us: no. 1, "that this is the one Trinity of the divine name"; ibid., "not an imaginary body, or composed of form alone"; ibid., "and all the exercises of the body," or, as the Roman codex has, "to have felt the destructions"; and no. 2, "that this world and all its instruments were not made"; and finally the word Paraclete, set throughout for Holy Spirit. Estius, on 3 Sent. dist. 21, par. 3, suspects it was published by a writer inclined towards the Nestorians, to whose error some of its statements can indeed be accommodated, especially the fifth anathema. On no. 3, see Damasus's Confession of Faith sent to Paulinus of Antioch.

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anathema sit. Sit quis dixerit atque crediderit Paracletum spiritum esse Patrem vel Filium, anathema sit. Si quis dixerit atque crediderit hominem Jesum Christum a Filio Dei assumptum non fuisse, anathema sit. Si quis dixerit atque crediderit Filium Dei Deum passum fuisse, anathema sit. Si quis dixerit atque crediderit hominem Jesum Christum hominem impassibilem fuisse, anathema sit. Si quis dixerit atque crediderit alterum Deum esse priscae Legis, alterum Evangeliorum, anathema sit. Si quis dixerit atque crediderit ab altero Deo mundum fuisse factum, quam ab illo de quo scriptum est, In principio fecit Deus caelum et terram (Gen. I, 1), qui solus verus Deus est, anathema sit. Si quis dixerit atque crediderit corpora humana non resurrectura post mortem, anathema sit. Si quis dixerit atque crediderit animam humanam Dei portionem vel Dei esse substantiam, anathema sit. Si quis aliquas Scripturas praeter eas quas catholica Ecclesia recepit, vel in auctoritate habendas esse crediderit, vel fuerit veneratus, anathema sit.

let him be anathema. If anyone says and believes that the Paraclete Spirit is the Father or the Son, let him be anathema. If anyone says and believes that the man Jesus Christ was not assumed by the Son of God, let him be anathema. If anyone says and believes that the Son of God, God, suffered, let him be anathema. If anyone says and believes that the man Jesus Christ was a man incapable of suffering, let him be anathema. If anyone says and believes that there is one God of the ancient Law and another of the Gospels, let him be anathema. If anyone says and believes that the world was made by another God than by Him of Whom it is written, In the beginning God made heaven and earth (Gen. 1:1), Who alone is the true God, let him be anathema. If anyone says and believes that human bodies will not rise again after death, let him be anathema. If anyone says and believes that the human soul is a portion of God or is the substance of God, let him be anathema. If anyone believes that any Scriptures besides those which the catholic Church has received are to be held in authority, or has venerated them, let him be anathema.

3. Si quis non dixerit, semper Patrem, semper Filium, et semper Spiritum sanctum esse, anathema sit. Si quis non dixerit Filium natum esse de Patre, id est, de substantia paterna, anathema sit. Si quis non dixerit Verbum Dei Filium Dei esse, et Deum Patrem ejus, et omnia posse, et omnia nosse, et Patri aequalem, anathema sit. Si quis dixerit quod in carne constitutus Filius Dei cum esset in terra, in coelis cum Patre non erat, anathema sit. Si quis dixerit, quod in passione crucis dolorem sentiebat Filius Dei Deus, et non caro cum anima, quam induerat et formam servi sibi acceperat, sicut ait Scriptura (Philipp. II, 7), anathema sit. Si quis non dixerit, quod in carne quam assumpsit, sedet in dextera Patris, in qua venturus est judicare vivos et mortuos, anathema sit. Si quis non dixerit Spiritum sanctum de Patre esse vere ac proprie, sicut Filium de divina substantia et Deum verum, anathema sit. Si quis dixerit Spiritum sanctum facturam, aut per Filium factum, anathema sit. Si quis non dixerit, omnia per Filium et Spiritum sanctum Patrem fecisse, id est, visibilia et invisibilia, anathema sit. Si quis non dixerit Patris et Filii et Spiritus sancti unam divinitatem, parem majestatem, potentiam, unam gloriam, dominationem, unum regnum atque unam voluntatem, anathema sit. Si quis tres personas non dixerit veras, Patris et Filii et Spiritus sancti, aequales, semper viventes, omnia continentes visibilia et invisibilia, omnia potentes, omnia judicantes, omnia vivificantes, omnia facientes, omnia quae salvanda sunt salvantes, anathema sit. Si quis non dixerit adorandum Spiritum sanctum ab omni creatura, sicut Filium et Patrem, anathema sit. Si quis de Patre et Filio bene senserit, de Spiritu autem sancto non recte habuerit, haereticus est. Quod omnes haeretici de Filio Dei et Spiritu sancto male sentientes, in perfidia Judaeorum et Gent⟨i⟩lium inveniuntur. Quod si quis patiatur Deum Patrem et Deum Filium et Deum Spiritum sanctum deos dici, et non Deum, propter divinitatem et potentiam unam, quam credimus esse et scimus Patris et Filii et Spiritus sancti, anathema sit. Si quis subtrahe⟨n⟩s aut Filium, aut Spiritum sanctum, ita solum existimet esse Deum Patrem dici, aut credi unum Deum, anathema sit.

3. If anyone does not say that the Father always is, the Son always is, and the Holy Spirit always is, let him be anathema. If anyone does not say that the Son was born of the Father, that is, of the Father's substance, let him be anathema. If anyone does not say that the Word of God is the Son of God, and God His Father, and that He can do all things, and knows all things, and is equal to the Father, let him be anathema. If anyone says that the Son of God, when He was on earth established in the flesh, was not in the heavens with the Father, let him be anathema. If anyone says that in the passion of the cross it was the Son of God, God, Who felt pain, and not the flesh together with the soul which He had put on, and the form of a servant He had taken to Himself, as Scripture says (Phil. 2:7), let him be anathema. If anyone does not say that in the flesh which He assumed He sits at the right hand of the Father, in which He is to come to judge the living and the dead, let him be anathema. If anyone does not say that the Holy Spirit is truly and properly from the Father, as the Son is from the divine substance, and is true God, let him be anathema. If anyone says that the Holy Spirit is a thing made, or was made through the Son, let him be anathema. If anyone does not say that the Father made all things, that is, things visible and invisible, through the Son and the Holy Spirit, let him be anathema. If anyone does not say that of the Father and of the Son and of the Holy Spirit there is one divinity, equal majesty, power, one glory, dominion, one kingdom and one will, let him be anathema. If anyone does not say that there are three true Persons, of the Father and of the Son and of the Holy Spirit, equal, ever living, containing all things visible and invisible, all-powerful, judging all things, giving life to all things, making all things, saving all things that are to be saved, let him be anathema. If anyone does not say that the Holy Spirit is to be adored by every creature, as are the Son and the Father, let him be anathema. If anyone thinks rightly of the Father and the Son, but does not hold rightly concerning the Holy Spirit, he is a heretic. For all heretics who think ill of the Son of God and of the Holy Spirit are found in the faithlessness of the Jews and the Gentiles. But if anyone allows God the Father and God the Son and God the Holy Spirit to be called gods, and not God, on account of the one divinity and power which we believe and know to be of the Father and of the Son and of the Holy Spirit, let him be anathema. If anyone, taking away either the Son or the Holy Spirit, thinks that thus God the Father alone is to be called, or believed, the one God, let him be anathema.

SERMO CCXXXIV. De Fide catholica, II.

Sermon 234. On the Catholic Faith, II.

1. Christi nativitates duae. Duae substantiae.— In principio

1. The two births of Christ. The two substances. — In the beginning

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Alias, de Tempore 6.

Elsewhere, [Sermon] 6 de Tempore.

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In Appendice nunc primum collocatur. Habebant Lovanienses dubium, Verlinus autem et Vindingus supposititium. Complectitur excerpta duo : unum ex Fausti Regiensis opusculo, cui titulus, « De Ratione fidei ad objecta quaedam « responsio; » alterum ex Vigilii Tapsensis libro de Trinitate 6. Opusculum Fausti, quod Nivelliano prelo inter veterum aliquot Galliae Theologorum scripta excusum est Pari- (continues)

It is now placed in the Appendix for the first time. The Louvain editors held it doubtful, Verlinus and Vindingus spurious. It comprises two extracts: one from the short work of Faustus of Riez entitled "On the Reason of Faith: a Reply to Certain Objections"; the other from Vigilius of Thapsus's sixth book On the Trinity. Faustus's short work, which was printed by the Nivelle press at Pari[s] among the writings of several ancient theologians of Gaul, (continues)

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erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 1). Qui in principio erat, intra se concludit omne principium. Ex matre vero initium sumpsit, sicut legimus ⟨p⟩er Isaiam, Ecce virgo in utero accipiet, et pariet filium, et vocabitur nomen ejus Emmanuel, quod est interpretatum, Nobiscum Deus (Isai. VII, 14; Matth. I, 23), id est, latens in humana fragilitate majestas: sicut in Joanne evangelista legimus, Et Verbum caro factum est, et habitavit in nobis (Joan. I, 14): in n⟨o⟩b⟨i⟩s, id est, in fragilitate corporis nostri. Item de Mariae virginis generatione: Et porta erat cl⟨a⟩usa, et non est aperta (Ezech. XLIV, 1). Tanquam si interr⟨o⟩garetur, cur aperta non esset, adjecit: Quia Dominus transivit per eam (Ibid., 2). Porta clausa, id est, signaculum pudoris, immaculatae carnis integritas. Non enim est violata partu, quae magis est sanctificata conceptu. Item de Christi gemina Dei hominisque substantia, Et erunt, inquit, duo in carne una (Gen. II, 24), id est, Deus et homo unus Christus. Quod Apostolus de Christo et Ecclesia, id est, Christi corpore praecepit intelligi: sicut ait, Et erunt duo in carne una: ego autem dico in Christo et in Ecclesia (Ephes. V, 32). Quod aperte exposuit ad Romanos, Patres nostri, ex quibus Christus secundum carnem. Carnem asseruit hominis; consequenter asserit proprietatem Dei, dicens, Qui est super omnia Deus benedictus in saecula (Rom. IX, 5). Tam perfecta Filii eminentia declaratur, ut dici de Patre majora non possint. Nam si initium haberet, non esset super omnia, sed inter omnia, quae pro conditione facturae intra initium continentur. Sed Christus qui aequalis est Patri, nulla temporis, nulla aetatis lege concluditur. Evidenter et ad Philippenses Apostolus duas Christi nativitates et duas substantias praedicat, dicens, Qui ⟨c⟩um in forma Dei esset, formam servi accepit (Philipp. II, 6, 7). Quibus regulis plena sunt volumina Novi et Veteris Testamenti. Similiter et Job praedicat eximius pr⟨o⟩pheta, Et in carne mea videbo Deum (Job XIX, 26): quod de illo tempore prophetavit, quando Christi deitas habitu n⟨o⟩strae carnis induta est.

was the Word, and the Word was with God, and the Word was God (John 1:1). He Who was in the beginning encloses within Himself every beginning. But from His mother He took a beginning, as we read through Isaiah: Behold, a virgin shall conceive in the womb, and shall bring forth a son, and his name shall be called Emmanuel, which is interpreted, God with us (Isa. 7:14; Matt. 1:23), that is, majesty hidden in human frailty; as we read in John the evangelist: And the Word was made flesh, and dwelt in us (John 1:14): in us, that is, in the frailty of our body. Likewise concerning the giving birth of the Virgin Mary: And the gate was shut, and it was not opened (Ezek. 44:1). As though it were asked why it was not opened, he added: Because the Lord passed through it (ibid. 2). The gate shut, that is, the seal of modesty, the integrity of immaculate flesh. For she was not violated by the birth, who was rather sanctified by the conception. Likewise concerning the twofold substance of Christ, of God and of man: And they shall be, he says, two in one flesh (Gen. 2:24), that is, God and man, one Christ. This the Apostle directed to be understood of Christ and the Church, that is, the body of Christ, as he says: And they shall be two in one flesh; but I speak in Christ and in the Church (Eph. 5:32). This he set forth openly to the Romans: Our fathers, from whom is Christ according to the flesh. He asserted the flesh of a man; consequently he asserts the property of God, saying: Who is over all things, God blessed for ever (Rom. 9:5). So perfect an eminence of the Son is declared, that nothing greater could be said of the Father. For if He had a beginning, He would not be over all things, but among all things, which by the condition of being made are contained within a beginning. But Christ, Who is equal to the Father, is enclosed by no law of time, no law of age. Plainly also to the Philippians the Apostle proclaims two nativities and two substances of Christ, saying: Who, being in the form of God, took the form of a servant (Phil. 2:6–7). Of such rules the volumes of the New and Old Testament are full. Likewise Job too, an outstanding prophet, proclaims: And in my flesh I shall see God (Job 19:26): which he prophesied of that time when the deity of Christ was clothed in the garment of our flesh.

2. Chris⟨t⟩us quaedam loquitur et agit ut homo, quaedam ut Deus. Quia ergo, ut praefati sumus, Verbum caro factum est, et duos esse constat hominem et Deum in carne una; modo homo loquitur Patri, modo Deus; modo visibilis ex matre, modo invisibilis ex Patre. Da verba hominis. Ipse in Evangelio dicit, Filius hominis non habet ubi ⟨c⟩aput suum reclinet (Luc. IX, 58). Ostendat hic p⟨a⟩uper Filius hominis divitias suas in gloria divinitatis: Omnia, inquit, quae Pater habet mea sunt (Joan. XVI, 15). Dum dicit, Omnia, nihil hic reliquit quod minus haberet a Patre. Omnia, id est, unius deitatis potentiam, substantiam, majestatem. Quis eum minorem dicere non contremiscat, qui se Patri generaliter et per omnia veridicus testis exaequat: sicut de eo evangelista pronuntiat, Ideo vol⟨e⟩bant eum Judaei interficere, quia Patrem suum dicebat Deum, aequalem se faciens Deo (Id. V, 18); et ad Philippenses, Non rapinam arbitratus est, esse se aequalem Deo (Philipp. II, 6); id est, aequalitatem divinitatis, quam rebellis angelus assumere voluit per rapinam, Christus possedit per naturam?

2. Christ says and does some things as man, some things as God. Since therefore, as we said before, the Word was made flesh, and it is established that there are two, man and God, in one flesh, now the man speaks to the Father, now God; now He is visible from His mother, now invisible from the Father. Give the words of the man. He Himself says in the Gospel: The Son of man has nowhere to lay His head (Luke 9:58). Let this poor Son of man show His riches in the glory of the divinity: All things, He says, that the Father has are Mine (John 16:15). When He says All things, He has left nothing here that He might have less than the Father. All things, that is, the power, the substance, the majesty of one deity. Who would not tremble to call Him less, Who, as a truthful witness, makes Himself equal to the Father generally and in all things? As the evangelist declares of Him: Therefore the Jews sought to kill Him, because He called God His Father, making Himself equal to God (John 5:18); and to the Philippians: He did not think it robbery to be equal to God (Phil. 2:6); that is, the equality of divinity, which the rebel angel wished to assume by robbery, Christ possessed by nature?

3. Quasi homo Christus minor Patre, quasi Deus aequalis Patri. Cum ergo credas ei cum se in hominis substantia dicit minorem, crede ei cum se in divinitatis substantia profitetur aequalem. Loquatur Filius hominis: Pater, inquit, major me est (Joan. XIV, 28). Loquatur Filius Dei: Ego et Pater unum sumus (Id. X, 30).

3. As man Christ is less than the Father, as God equal to the Father. Since therefore you believe Him when He says that in the substance of man He is less, believe Him when He professes that in the substance of divinity He is equal. Let the Son of man speak: The Father, He says, is greater than I (John 14:28). Let the Son of God speak: I and the Father are one (John 10:30).

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Quasi homo esurit; quasi Deus quinque millia esurientium quinque panibus obsequio creaturae suae exsatiat. Quasi homo in cruce pendet; quasi Deus in paradisum de cruce latronem gestis per omnem mundum loquentibus introducit, dicens, Amen dico tibi, hodie mecum eris in paradiso (Luc. XXIII, 43). Quo tempore corpus Domini in tumulo fuit, anima in inferno, divinitas in paradiso, et in coelo, et ubique, intra se omnia supereminenti suae majestatis immensitate complectens. Secundum hominem minor dicitur, quando comprehenditur, flagellatur, crucifigitur, moritur, sepelitur; secundum Deum per virtutem resurrectionis in coelestia sublimatur. Quasi homo suscepta morte; quasi Deus super mortem. Secundum hanc regulam modo pauper est, modo dives; modo minor, modo aequalis; modo dominus, modo servus. Tunc ergo minor credatur Patre, quando Angelorum Conditor paulo minus ab Angelis minoratur, sicut in octavo psalmo legimus, Minorasti eum paulo minus ab Angelis (Psal. VIII, 6). Tunc ergo Patre minor dicatur, quando servi formam suscepisse praescribitur (Philipp. II, 7), quando etiam matre junior invenitur, quando ipse de se in vicesimo primo psalmo dicit, Foderunt manus meas et pedes meos; dinumeraverunt omnia ossa mea (Psal. XXI, 17, 18). Quod ergo minor Patre secundum carnem et secundum hominem nuncupetur, innumeris Scripturarum testimoniis declaratur.

As man He hungers; as God He fills five thousand hungry people with five loaves through the service of His creation. As man He hangs on the cross; as God He brings the thief from the cross into paradise, His deeds speaking throughout the whole world, saying, Amen I say to you, today you will be with Me in paradise (Luke 23:43). At the time when the body of the Lord was in the tomb, His soul was in the underworld, His divinity in paradise, and in heaven, and everywhere, embracing all things within itself by the surpassing immensity of its majesty. According to the man He is called lesser when He is seized, scourged, crucified, dies, is buried; according to God He is raised up by the power of the resurrection into the heavenly places. As man, He underwent death; as God, He is above death. According to this rule He is now poor, now rich; now lesser, now equal; now lord, now servant. Let Him therefore be believed lesser than the Father at the time when the Founder of the Angels is made a little less than the Angels, as we read in the eighth psalm, Thou hast made Him a little less than the Angels (Ps. 8:6). Let Him therefore be called lesser than the Father at the time when He is declared to have taken up the form of a servant (Phil. 2:7), when He is also found to be younger than His mother, when He Himself says of Himself in the twenty-first psalm, They have dug My hands and My feet; they have numbered all My bones (Ps. 21:17–18). That He is therefore called lesser than the Father according to the flesh and according to the man is declared by countless testimonies of the Scriptures.

4. Christi divinitas. De ejus divinitate ita ad Titum Apostolus dicit: Apparuit gratia Dei Salvatoris nostri; et iterum, Exspectantes beatam spem, et adventum gloriae magni Dei et Salvatoris nostri Jesu Christi (Tit. II, 11, 13). Immane piaculum est, ut per infidelis hominis blasphemias minor esse dicatur, quem magnum Deum ipsa Veritas profitetur. Nam et Thomas apostolus in Evangelio Joannis, ubi post resurrectionem corpus hominis crucifixi per clavorum signa cognovit, Deum qui intra hominem latebat, apostolica et evangelica auctoritate confessus est, ita dicens: Dominus meus et Deus meus (Joan. XX, 28). Si fides adsit, aperta est ratio qua Christus nunc minor, nunc aequalis Patri sacris voluminibus asseratur: sicut ipse de se dicit, Ego primus et novissimus (Apoc. I, 8). Indubitanter agnosce quod priorem non potest habere qui primus est. Item, Ego sum α et ω. Et sicut α littera nulla praecedit, ita et Filium Dei nulli secundum constat esse, quia Deus est.

4. The divinity of Christ. Concerning His divinity the Apostle speaks thus to Titus: The grace of God our Saviour has appeared; and again, Awaiting the blessed hope, and the coming of the glory of the great God and our Saviour Jesus Christ (Titus 2:11, 13). It is a monstrous sacrilege that He should be said to be lesser, through the blasphemies of an unbelieving man, Whom the Truth itself professes to be great God. For the apostle Thomas too, in the Gospel of John, when after the resurrection he recognized the body of the crucified man by the marks of the nails, confessed with apostolic and evangelical authority the God Who lay hidden within the man, saying thus: My Lord and my God (John 20:28). If faith is present, the reason is plain why Christ is affirmed in the sacred books to be now lesser, now equal to the Father: as He Himself says of Himself, I am the first and the last (Rev. 1:8). Acknowledge without doubt that He Who is first cannot have anyone prior to Him. Again, I am alpha and omega. And just as nothing precedes the letter alpha, so too it is agreed that the Son of God is second to none, because He is God.

5. Quid respondendum iis qui Spiritum sanctum creaturam dicunt. Quid respondebimus eis qui Spiritum sanctum aut minorem d⟨i⟩c⟨u⟩nt, a⟨u⟩t, quod sceleratius est, ministerialem magis quam Deum abrupta impietate pronuntiant? Quomodo creatura dicitur, qui Domini creator ex Maria comprobatur, sicut legimus: Conceptus de Spiritu sancto, natus ex Maria virgine (Luc. I, 35)? Christus enim non de substantia Spiritus sancti, sed de potentia; nec generatione, sed jussione et benedictione conceptus est. Et sicut a Patre, ita etiam a Spiritu sancto ad redemptionem nostrae malitiae destinatus est, ipso de se per Isaiam loquente, Misit me Pater et Spiritus ejus (Isai. XLVIII, 16). Si Spiritus sanctus minor creditur, quomodo se Filius sicut a Patre, ita etiam a Spiritu sancto missum esse testatur? Sp⟨i⟩ritus sanctus ipse locutus est in Apostolis, ipse efferbuit in Proph⟨e⟩tis, dicente beato apostolo Petro in Epi⟨s⟩tola sua: Non, inquit, ex hominibus ullata est prophetia, sed Spiritu sancto inspirati locuti sunt sancti Dei homines (II Petr. I, 21). Et Salvator in Matthaeo ita ait ad discipulos suos: Non vos estis qui loquimini, sed Spiritus sanctus (Matth. X, 20). Similiter et David plenus Spiritu sancto, quis per eum loqueretur, manifesta voce pronuntiat, dicens: Audiam quid loquatur in me Dominus Deus (Psal. LXXXIV, 9).

5. What is to be answered to those who say that the Holy Spirit is a creature. What shall we answer to those who say that the Holy Spirit is lesser, or, what is more wicked, declare with headlong impiety that He is a minister rather than God? How is He called a creature, Who is proved to be the creator of the Lord from Mary, as we read: Conceived of the Holy Spirit, born of the Virgin Mary (Luke 1:35)? For Christ was conceived not from the substance of the Holy Spirit, but from His power; not by generation, but by command and blessing. And just as by the Father, so also by the Holy Spirit He was appointed for the redemption of our wickedness, as He Himself says of Himself through Isaiah, The Father and His Spirit have sent Me (Isa. 48:16). If the Holy Spirit is believed to be lesser, how does the Son testify that He was sent by the Holy Spirit just as by the Father? The Holy Spirit Himself spoke in the Apostles, He Himself was fervent in the Prophets, as the blessed apostle Peter says in his Epistle: Prophecy, he says, was not brought by men, but holy men of God spoke inspired by the Holy Spirit (2 Pet. 1:21). And the Saviour in Matthew speaks thus to His disciples: It is not you who speak, but the Holy Spirit (Matt. 10:20). Likewise David too, full of the Holy Spirit, declares with clear voice Who was speaking through him, saying: I will hear what the Lord God speaks in me (Ps. 84:9).

6 Fides catholica, quam qui profitetur, beatitudinem adipiscitur. Haec est, inquam, via lucis, cujus confessione aperitur ostium salutis. Itaque qui in hanc professionem ingrediuntur, beatitudinem ejus adipiscuntur. Beatitudo ei qui confitetur Deum Patrem et Filium et

6. The Catholic faith, which whoever professes attains blessedness. This, I say, is the way of light, by the confession of which the door of salvation is opened. Therefore those who enter into this profession attain its blessedness. Blessedness to him who confesses God the Father and the Son and

Editors' notes and page, col. 2178

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PL 39:2179

Spiritum sanctum. Beatitudo ei qui confitetur solum Deum Patrem et Filium et Spiritum sanctum Beatitudo ei qui confitetur unum omnipotentem Deum Patrem et Filium et Spiritum sanctum. Beatitudo ei qui confitetur unum summum Deum Patrem et Filium et sanctum Spiritum. Beatitudo ei qui confitetur unum Deum bonum Patrem et Filium et sanctum Spiritum sempiternum esse. Beatitudo ei qui confitetur indivisam esse substantiam Patris et Filii et sancti Spiritus. Beatitudo ei qui nihil addiderit vel minuerit in confessione unitae naturae deitatis Patris et Filii et sancti Spiritus. Beatitudo ei qui confitetur omnia bona facta fuisse a Patre et Filio et sancto Spiritu. Beatitudo ei qui confitetur unam aequalitatem in sempiterna plenitudine deitatis esse Patris et Filii et sancti Spiritus. Beatitudo ei qui secundum singula nomina Trinitatis, id est, Patris et Filii et sancti Spiritus, proprias tantum personas distinctas esse confitetur.

Holy Spirit. Blessedness to him who confesses the Father and the Son and the Holy Spirit as the only God. Blessedness to him who confesses the Father and the Son and the Holy Spirit as one almighty God. Blessedness to him who confesses the Father and the Son and the Holy Spirit as one supreme God. Blessedness to him who confesses that the Father and the Son and the Holy Spirit are one good God, eternal. Blessedness to him who confesses that the substance of the Father and of the Son and of the Holy Spirit is undivided. Blessedness to him who has added nothing to, nor taken anything from, the confession of the united nature of the deity of the Father and of the Son and of the Holy Spirit. Blessedness to him who confesses that all good things were made by the Father and the Son and the Holy Spirit. Blessedness to him who confesses that there is one equality of the Father and of the Son and of the Holy Spirit in the eternal fullness of the deity. Blessedness to him who confesses that, according to the several names of the Trinity, that is, of the Father and of the Son and of the Holy Spirit, only the proper persons are distinct.

7. Maledictiones omnium male credentium. Unde oportuit nos ostendere eis, quos edent viae suae fructus, et maledictiones omnium male credentium; sicut scriptum est, Maledictus omnis qui non obaudierit verba libri hujus, ut faciat ea in corde suo (Deut. XXVII, 26). Maledictus qui Patris et Filii et sancti Spiritus unam sempiternam substantiam esse non confitetur. Maledictus qui secundum tres personas tres divisas substantias in his esse confitetur. Maledictus qui tria principia in hac eorum unitate sempiterna deitatis esse confitetur. Maledictus qui solum verum Deum Patrem, et unicum verum Deum Filium, et unicum verum Deum sanctum Spiritum non confitetur Maledictus qui unicum nomen in deitate Trinitatis esse non confitetur. Maledictus qui indivisam deitatem Patris et Filii et sancti Spiritus non confitetur. Maledictus qui propter tria nomina personarum tres deos aut tres dominos aut tres spiritus confitetur. Maledictus qui secundum singulas personas trina nomina tantum distincta Patris et Filii et sancti Spiritus non confitetur. Maledictus qui unam personam eorum esse confitetur. Maledictus qui quem Patrem dicit, hunc eumdem et Filium esse designat. Maledictus qui Patrem natum, aut incarnatum, aut passum esse confitetur. Maledictus qui inenarrabiliter Filium et vere natum de substantia Patris esse non confitetur. Maledictus qui hanc nativitatem factam vel creatam vel conditam esse confitetur. Maledictus qui verum Filium Dei ex voluntate tantum dicit esse, et non potius de nativitate. Maledictus qui dicit, Erat tempus quando non erat Filius. Maledictus qui hanc nativitatem ex nullis exstantibus non confitetur, quod Graeci ἐξ οὐκ ὄντων appellant. Maledictus qui divinitatem Filii Dei dicit initium habere de tempore, ortum ex nihilo, nomen quasi adoptionis ex altero. Maledictus qui unum de uno, Filium de Patre generatum non confitetur. Maledictus qui impassibiliter Filium natum de Patre non confitetur. Maledictus qui dicit, Fuit aliquando Pater sine Filio. Maledictus qui non confitetur ante omne principium vel initium semper fuisse Filium cum Patre. Maledictus qui immortalem deitatem Filii Dei non confitetur. Maledictus qui de sempiterno Filio dicit, Non erat antequam de Maria nasceretur. Maledictus qui unitam deitatem Patris et Filii et sancti Spiritus, ex charitate concordiae tantum esse profitetur, et non magis per hanc ipsam unitam divinitatem. Maledictus qui unitam deitatem in tres has personas esse non confitetur. Maledictus qui adversus vigorem et censuram divinae Scripturae, hunc Deum verum Spiritum paracletum, aut filium Patris, vel certe facturam usurpat debere confiteri. Maledictus qui Filium Dei Deum verum et hominem verum de Maria virgine nuper natum pro nostra salute non confitetur. Maledictus qui Filium Dei hominem tantummodo solitarium vel purum tantummodo confitetur. Maledictus qui Deum Dei Filium sempiternum de assumptione

7. The curses on all who believe wrongly. Hence it behoved us to show to those whom the fruits of their way will consume also the curses on all who believe wrongly; as it is written, Cursed is everyone who will not have hearkened to the words of this book, so as to do them in his heart (Deut. 27:26). Cursed is he who does not confess that the substance of the Father and of the Son and of the Holy Spirit is one and eternal. Cursed is he who confesses that, according to the three persons, there are three divided substances in them. Cursed is he who confesses that there are three principles in this eternal unity of their deity. Cursed is he who does not confess the Father as the only true God, and the Son as the one true God, and the Holy Spirit as the one true God. Cursed is he who does not confess that there is one single name in the deity of the Trinity. Cursed is he who does not confess the undivided deity of the Father and of the Son and of the Holy Spirit. Cursed is he who, on account of the three names of the persons, confesses three gods or three lords or three spirits. Cursed is he who does not confess that, according to the several persons, the threefold names of the Father and of the Son and of the Holy Spirit are distinct only [as names]. Cursed is he who confesses that they are one person. Cursed is he who designates the one whom he calls Father as also being the Son. Cursed is he who confesses that the Father was born, or was incarnate, or suffered. Cursed is he who does not confess that the Son was ineffably and truly born from the substance of the Father. Cursed is he who confesses that this birth was made or created or founded. Cursed is he who says that the true Son of God is so only by will, and not rather by birth. Cursed is he who says, There was a time when the Son was not. Cursed is he who does not confess this birth from no existing things, which the Greeks call ἐξ οὐκ ὄντων. Cursed is he who says that the divinity of the Son of God has a beginning in time, an origin from nothing, a name as if of adoption from another. Cursed is he who does not confess One from One, the Son begotten of the Father. Cursed is he who does not confess that the Son was born of the Father impassibly. Cursed is he who says, The Father was once without the Son. Cursed is he who does not confess that before every principle or beginning the Son was always with the Father. Cursed is he who does not confess the immortal deity of the Son of God. Cursed is he who says of the eternal Son, He was not before He was born of Mary. Cursed is he who professes that the united deity of the Father and of the Son and of the Holy Spirit exists only by the love of concord, and not rather through this very united divinity. Cursed is he who does not confess that the united deity is in these three persons. Cursed is he who, against the force and judgement of divine Scripture, presumes that this true God, the Spirit Paraclete, ought to be confessed as either a son of the Father or indeed a thing made. Cursed is he who does not confess the Son of God, true God and true man, lately born of the Virgin Mary for our salvation. Cursed is he who confesses the Son of God as merely a solitary or mere man only. Cursed is he who, of God the eternal Son of God, from the assumption

Editors' notes and page, col. 2179

Footnotes

(1) ‹anchor: aut filium Patris› · call in col 2179

Apud Vigilium, Patrem aut Filium vel certe, etc.

In Vigilius: "the Father or the Son, or certainly," etc.

(printed under page 352)