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The Works of Saint Augustine: A Translation for the 21st Century

Augustine of Hippo

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The works of Saint Augustine, a translation for the 21st century.

Author: Augustine of Hippo

1187 chapters
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569,620 words
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1Edmund. II. Rotelle, John E. III. Augustinian
pp. 8–20 · ≈ 27 min 2sprang from the earth (Ps 85:11) and Day from Day2 was bom into our day, has
pp. 21–21 · ≈ 3 min 3gatherings.6 Let men rejoice, let women rejoice. Christ has been bom, a man;
pp. 22–22 · ≈ 5 min 4Father he created all ages. That birth could have no mother, while this one
pp. 22–22 · ≈ 5 min 5rhetorical stops of the professional orator (which Augustine had been before his conversion), that I
pp. 23–23 · ≈ 5 min 6dawn, and day; and is this expression an indication that this sermon was being preached at the dawn
pp. 23–23 · ≈ 5 min 7dawn, and day; and is this expression an indication that this sermon was being preached at the dawn
pp. 23–23 · ≈ 5 min 8parable of the good Samaritan, and Jesus' Palm Sunday entry into Jerusalem: ut in hoc tanto ad-
pp. 23–23 · ≈ 5 min 9second Eve.
pp. 23–23 · ≈ 5 min 10second Eve.
pp. 23–23 · ≈ 5 min 11second Eve.
pp. 23–23 · ≈ 5 min 12not married and Jesus was a bastard—which would seem to have been the common gossip among
pp. 24–24 · ≈ 4 min 13not married and Jesus was a bastard—which would seem to have been the common gossip among
pp. 24–24 · ≈ 4 min 14Word to human nature in the bridal chamber of the virgin's womb—a common theme of the Christ¬
pp. 24–24 · ≈ 4 min 15to take a great liberty. I do it, because otherwise Augustine seems to be giving slaves scant reason
pp. 24–24 · ≈ 4 min 16The divine begetting of the Word, like God himself, has no final cause, goal or purpose, It is simply
pp. 24–24 · ≈ 4 min 1713. The star seen by the Magi. See also Ps 19:1.
pp. 24–24 · ≈ 4 min 18to us as an infant, and the Word of God without words uttered the flesh as its
pp. 25–25 · ≈ 3 min 19us celebrate the feast day, on which the great and eternal Day came from the
pp. 25–25 · ≈ 3 min 20Jesus Christ, through whom we also have access to this grace in which we stand
pp. 26–26 · ≈ 5 min 21place; for 196 they tentatively suggest Hippo Regius. But where there is no positive evidence against
pp. 27–27 · ≈ 1 min 22voice, in human communications, which carries the human word, the sound which conveys the
pp. 27–27 · ≈ 1 min 23Christ Jesus was united to the eternal Word; by which he, the Son of man, was at the same time the
pp. 27–27 · ≈ 1 min 24Christ Jesus was united to the eternal Word; by which he, the Son of man, was at the same time the
pp. 27–27 · ≈ 1 min 25Christ Jesus was united to the eternal Word; by which he, the Son of man, was at the same time the
pp. 27–27 · ≈ 1 min 26not this visible sun, but its invisible creator, who has consecrated this day,2 when
pp. 28–28 · ≈ 3 min 27enough attention to the rule of faith and the oracles of the divine scriptures. They
pp. 28–28 · ≈ 3 min 28son of man, how can the apostle say about him, Who while he was in the form
pp. 29–29 · ≈ 5 min 29was not preached in Hippo Regius. It deals with the mystery of the incarnation in theological lan¬
pp. 30–30 · ≈ 4 min 30once more to lengthen, with a pagan festival in honor of the Unconquered Sun, Sol Invictus, was
pp. 30–30 · ≈ 4 min 31of God, Theotokos or God-bearer, but the mother simply of the man Jesus, the son of man.
pp. 30–30 · ≈ 4 min 32Africa of that time, to be a mulier meant not to be a virgo. Perhaps, like Spanish mujer and Italian
pp. 30–30 · ≈ 4 min 33Africa of that time, to be a mulier meant not to be a virgo. Perhaps, like Spanish mujer and Italian
pp. 30–30 · ≈ 4 min 34Africa of that time, to be a mulier meant not to be a virgo. Perhaps, like Spanish mujer and Italian
pp. 30–30 · ≈ 4 min 35Africa of that time, to be a mulier meant not to be a virgo. Perhaps, like Spanish mujer and Italian
pp. 30–30 · ≈ 4 min 36suitability of Christmas falling on or just after the winter solstice—in the northern hemisphere of
pp. 30–30 · ≈ 4 min 37through whom all things were made (Jn 1:3), and who was himself made among
pp. 31–31 · ≈ 3 min 38sermon I am addressing to you flows so freely into your senses, that you hearers
pp. 31–31 · ≈ 3 min 39and changed into a son of man; but rather we must believe that while remaining
pp. 32–32 · ≈ 5 min 40our time-bound life, it did not in the flesh lose eternity, but rather on the flesh
pp. 33–33 · ≈ 5 min 41erably before 411; really in the early days of his episcopate, even before 400. And considering the
pp. 34–34 · ≈ 3 min 42intelligences feed.
pp. 34–34 · ≈ 3 min 43the sun, Christ, comes forth.
pp. 34–34 · ≈ 3 min 44the sun, Christ, comes forth.
pp. 34–34 · ≈ 3 min 45particular) more attention is paid to quantity, the length of time devoted to each syllable, in others
pp. 34–34 · ≈ 3 min 46particular) more attention is paid to quantity, the length of time devoted to each syllable, in others
pp. 34–34 · ≈ 3 min 47particular) more attention is paid to quantity, the length of time devoted to each syllable, in others
pp. 34–34 · ≈ 3 min 48particular) more attention is paid to quantity, the length of time devoted to each syllable, in others
pp. 34–34 · ≈ 3 min 49similar." He sometimes seems to use the word as expressing some absolute quality (of a negative
pp. 34–34 · ≈ 3 min 50similar." He sometimes seems to use the word as expressing some absolute quality (of a negative
pp. 34–34 · ≈ 3 min 51quoting. Augustine is getting his infancy narratives mixed up.
pp. 34–34 · ≈ 3 min 5212. See Is 60:3.
pp. 34–34 · ≈ 3 min 53with the Father, equal to him and coetemal; the one in whom all things were
pp. 35–35 · ≈ 3 min 54point, and see if we are capable of saying something fitting and suitable, not
pp. 35–35 · ≈ 3 min 55such incalculable humility, even coming from a teacher not yet able to speak.
pp. 36–36 · ≈ 5 min 56married woman the creator of marriage, a virgin the chief of virgins; Mary who
pp. 36–36 · ≈ 5 min 57Masses, then I would guess that this sermon was preached at the midday Mass, for which the gospel
pp. 37–37 · ≈ 4 min 583. "Formulate" translates format and formatur. While it may sound odd to talk of the mind being
pp. 37–37 · ≈ 4 min 59some inferior manuscripts, added the words, "but more chaste than if she had been a mother by her
pp. 37–37 · ≈ 4 min 60some inferior manuscripts, added the words, "but more chaste than if she had been a mother by her
pp. 37–37 · ≈ 4 min 61some inferior manuscripts, added the words, "but more chaste than if she had been a mother by her
pp. 37–37 · ≈ 4 min 62some inferior manuscripts, added the words, "but more chaste than if she had been a mother by her
pp. 37–37 · ≈ 4 min 63whom the psalm sings, Sing to the Lord a new song, sing to the Lord, all the
pp. 38–38 · ≈ 3 min 64which shines in the home country we are in exile from, clothed himself with
pp. 38–38 · ≈ 3 min 65was the indignation that preceded it? We were mortal, we were weighed down
pp. 39–39 · ≈ 5 min 66from his mother was without father; each birth was wonderful. The first was
pp. 39–39 · ≈ 5 min 67about it; again, the style seems to me to point to a date more likely to be some time after that year.
pp. 40–40 · ≈ 4 min 68in diem, from day to day. The literal translation he follows here in fact probably meant the same
pp. 40–40 · ≈ 4 min 69to translate.
pp. 40–40 · ≈ 4 min 70to translate.
pp. 40–40 · ≈ 4 min 71to translate.
pp. 40–40 · ≈ 4 min 72right away, and not prolong their catechumen status indefinitely.
pp. 40–40 · ≈ 4 min 73right away, and not prolong their catechumen status indefinitely.
pp. 40–40 · ≈ 4 min 74right away, and not prolong their catechumen status indefinitely.
pp. 40–40 · ≈ 4 min 759. The damnosa hereditas of original sin.
pp. 40–40 · ≈ 4 min 7610. The gospel for the midnight Mass; see Lk 2:6-7.
pp. 40–40 · ≈ 4 min 77The Latin is non perimus, concluding a characteristic play on words: ad ilium imus, per ilium imus,
pp. 41–41 · ≈ 1 min 78The Latin is non perimus, concluding a characteristic play on words: ad ilium imus, per ilium imus,
pp. 41–41 · ≈ 1 min 79mother, chose not only the mother of whom he would be bom, but also the day
pp. 42–42 · ≈ 3 min 80birth, by which he adapted himself to us, in order that by means of the invisible
pp. 43–43 · ≈ 5 min 81celebrate this day; not as the day on which the Lord Christ began to be, but on
pp. 43–43 · ≈ 5 min 82when we hear, Sing to the Lord a new song, sing to the Lord, all the earth. Sing
pp. 44–44 · ≈ 4 min 83given in Sermon 189, note 1,1 myself would be inclined to date it ten to fifteen years later. It does
pp. 44–44 · ≈ 4 min 843. An echo of Eccl 1:14; 2:11 etc.
pp. 45–45 · ≈ 1 min 854. Having ascended into heaven.
pp. 45–45 · ≈ 1 min 86about it, which he alluded to in section 3, then it must have been a very long gospel, the whole of
pp. 45–45 · ≈ 1 min 87about it, which he alluded to in section 3, then it must have been a very long gospel, the whole of
pp. 45–45 · ≈ 1 min 88about it, which he alluded to in section 3, then it must have been a very long gospel, the whole of
pp. 45–45 · ≈ 1 min 89about it, which he alluded to in section 3, then it must have been a very long gospel, the whole of
pp. 45–45 · ≈ 1 min 90about it, which he alluded to in section 3, then it must have been a very long gospel, the whole of
pp. 45–45 · ≈ 1 min 91about it, which he alluded to in section 3, then it must have been a very long gospel, the whole of
pp. 45–45 · ≈ 1 min 92about it, which he alluded to in section 3, then it must have been a very long gospel, the whole of
pp. 45–45 · ≈ 1 min 93"day from day" and "his/your salvation," which are treated as being in apposition to each other in
pp. 45–45 · ≈ 1 min 94made flesh himself, gave us his birthday in time; and he wished one particular
pp. 46–46 · ≈ 3 min 95earth (Ps 85:11); from Mary, a virgin before conceiving, a virgin after giving
pp. 46–46 · ≈ 3 min 96join human nature to himself, in order to link to himself as undefiled head an
pp. 47–47 · ≈ 4 min 97without staying with a man, but also gave birth while still staying a virgin.
pp. 47–47 · ≈ 4 min 98sermon probably ten to fifteen years earlier, about 395. And the reason is the same; the self-conscious
pp. 48–48 · ≈ 4 min 99Lk 4:2; Ps 36:9; Jn 7:38; Jn 19:28; Jn 8:12; Mk 4:38; Jn 14:6,4:6; Jn 14:6; Mk 14:57; 2 Tm 4:1; Mt
pp. 48–48 · ≈ 4 min 100boA of which, strangely enough, had to do with star-gazing, observing the sidera; considerans,
pp. 48–48 · ≈ 4 min 101boA of which, strangely enough, had to do with star-gazing, observing the sidera; considerans,
pp. 48–48 · ≈ 4 min 102Gentiles.
pp. 49–49 · ≈ 1 min 1036. See 1 Cor 7:34.
pp. 49–49 · ≈ 1 min 1047. See Rom 10:10.
pp. 49–49 · ≈ 1 min 105from the flesh. Celebrate the feast with rejoicing; and let this day also remind
pp. 50–50 · ≈ 3 min 106have not been able to give birth to Christ; but for Christ's sake you have declined
pp. 51–51 · ≈ 5 min 107holy affections, celebrate the birthday of the Lord, the day on which, as I said
pp. 51–51 · ≈ 5 min 108Fischer. I will still maintain that unless there are indications to the contrary, Hippo Regius is the
pp. 52–52 · ≈ 5 min 109being a commonplace of the theology of the Greek Fathers, and the Orthodox tradition; and it has
pp. 52–52 · ≈ 5 min 110being a commonplace of the theology of the Greek Fathers, and the Orthodox tradition; and it has
pp. 52–52 · ≈ 5 min 111of consecrated virgins. See for its origin 1 Tm5:l-10. In Augustine's time, however, it was probably
pp. 52–52 · ≈ 5 min 112though the word I have translated husbands is not so specific, meaning "consort" or "marriage
pp. 52–52 · ≈ 5 min 1136. See 2 Cor 11:2.
pp. 52–52 · ≈ 5 min 114communities or Churches, each of which constituted a populus or plebs.
pp. 53–53 · ≈ 2 min 115communities or Churches, each of which constituted a populus or plebs.
pp. 53–53 · ≈ 2 min 116even more the Manichees, and those influenced by them.
pp. 53–53 · ≈ 2 min 117even more the Manichees, and those influenced by them.
pp. 53–53 · ≈ 2 min 118held by Moslems, for example; or by Unitarians, though I imagine these would not accept the virgin
pp. 53–53 · ≈ 2 min 119God's most splendid creatures. But it represents Christ; and therefore Augustine can apply the whole
pp. 53–53 · ≈ 2 min 120Augustine, need to be reminded, perhaps, that the opposite is the case in the southern hemisphere,
pp. 53–53 · ≈ 2 min 121the shepherds that the Lord Jesus Christ was bom of the virgin: Glory to God
pp. 54–54 · ≈ 3 min 122good I do not find in myself, and if you delight in the law of God according to
pp. 54–54 · ≈ 3 min 123by La Bonnardiere. I suspect the sermon was preached at the midnight Mass; not only does the
pp. 55–55 · ≈ 5 min 124doubt presided over by midwives. Augustine exhibits a characteristically male disdain, probably
pp. 56–56 · ≈ 3 min 12515:44) means a non-material, non-physical body, which is a contradiction in terms, though one
pp. 56–56 · ≈ 3 min 126A South African boy—or girl—for example, may say to his mother after enjoying her cooking,
pp. 56–56 · ≈ 3 min 127A South African boy—or girl—for example, may say to his mother after enjoying her cooking,
pp. 56–56 · ≈ 3 min 128A South African boy—or girl—for example, may say to his mother after enjoying her cooking,
pp. 56–56 · ≈ 3 min 129Psalm 119, probably verses 105-112.
pp. 56–56 · ≈ 3 min 130celebration of the feast, and that he was hoping they would all be full of charity at the end, its
pp. 56–56 · ≈ 3 min 131and sisters, listen; listen, and exult, you just, in the Lord, so that praise can befit
pp. 57–57 · ≈ 3 min 132he is, nourishing them on imperishable fare; because he is the Word of God, on
pp. 57–57 · ≈ 3 min 133wisdom and knowledge that are hidden in Christ,5 and concealed in the poverty
pp. 58–58 · ≈ 5 min 134I search for; do not turn your face away from me (Ps 27:8-9). And may he answer
pp. 59–59 · ≈ 4 min 135that I would put the sermon some ten to twelve years before 411. There is a very definite quality of
pp. 59–59 · ≈ 4 min 136with the words "The beginning, who is also speaking to you."
pp. 59–59 · ≈ 4 min 137December, the winter solstice—in the northern hemisphere.
pp. 59–59 · ≈ 4 min 138"glory" into the train of thought. There certainly is a train of thought, but it is not a single line; more
pp. 59–59 · ≈ 4 min 139"glory" into the train of thought. There certainly is a train of thought, but it is not a single line; more
pp. 59–59 · ≈ 4 min 140"glory" into the train of thought. There certainly is a train of thought, but it is not a single line; more
pp. 59–59 · ≈ 4 min 141"glory" into the train of thought. There certainly is a train of thought, but it is not a single line; more
pp. 59–59 · ≈ 4 min 142"glory" into the train of thought. There certainly is a train of thought, but it is not a single line; more
pp. 59–59 · ≈ 4 min 143"glory" into the train of thought. There certainly is a train of thought, but it is not a single line; more
pp. 59–59 · ≈ 4 min 14410. See 1 Cor 2:9.
pp. 60–60 · ≈ 1 min 14511. See Ps 36:5; Jn 4:14; 7:37.
pp. 60–60 · ≈ 1 min 14612. See 2 Cor 5:7.6.
pp. 60–60 · ≈ 1 min 14713. SeePs 110:3.
pp. 60–60 · ≈ 1 min 14814. An indication, perhaps, that he was preaching at the midnight Mass.
pp. 60–60 · ≈ 1 min 14915. SeePs 72:17; 19:4.
pp. 60–60 · ≈ 1 min 150of the Father without mother, created every single day; bom of his mother
pp. 61–61 · ≈ 3 min 151man our Savior,3 who, bom of the Father, also created his mother; created of his
pp. 61–61 · ≈ 3 min 152world; on which the one who is never absent in his power became present in the
pp. 62–62 · ≈ 4 min 153the eternal birth of the Son from the Father. But he returns to the temporal birth of Christ from Mary
pp. 62–62 · ≈ 4 min 154the eternal birth of the Son from the Father. But he returns to the temporal birth of Christ from Mary
pp. 62–62 · ≈ 4 min 1553. See 1 Tm 2:5.
pp. 62–62 · ≈ 4 min 156ground and making mud with the spittle and anointing the man's eyes with it, Jn 9:6. Augustine
pp. 63–63 · ≈ 1 min 157ground and making mud with the spittle and anointing the man's eyes with it, Jn 9:6. Augustine
pp. 63–63 · ≈ 1 min 158ground and making mud with the spittle and anointing the man's eyes with it, Jn 9:6. Augustine
pp. 63–63 · ≈ 1 min 159ground and making mud with the spittle and anointing the man's eyes with it, Jn 9:6. Augustine
pp. 63–63 · ≈ 1 min 160ground and making mud with the spittle and anointing the man's eyes with it, Jn 9:6. Augustine
pp. 63–63 · ≈ 1 min 1619. See Jn 14:3.
pp. 63–63 · ≈ 1 min 162The birthday, on which the Day was bom;2 and today, for the good reason that
pp. 64–64 · ≈ 3 min 163kinds of life in the Church of the members of Christ: the married, the widowed,
pp. 65–65 · ≈ 4 min 164cheap; Wisdom is lying there on the earth. In the beginning was the Word, and
pp. 65–65 · ≈ 4 min 165people here for the feast,121 really must speak. The first of January is coming
pp. 66–66 · ≈ 4 min 166it was a Christian city, with only two sorts of people in it, Christians and Jews; no pagans, and he
pp. 67–67 · ≈ 5 min 167probably Ps 118:24, This is the day which the Lord has made. As he speaks of the day dawning, he
pp. 67–67 · ≈ 5 min 168grew, no doubt because he found people remembered it—between in mente and in ventre.
pp. 67–67 · ≈ 5 min 169their lung power; they acted as a kind of public address system. So Christ the judge was preceded
pp. 67–67 · ≈ 5 min 170Luke says; he says that having lived with her husband for seven years from her girlhood (or virginity),
pp. 67–67 · ≈ 5 min 171Luke says; he says that having lived with her husband for seven years from her girlhood (or virginity),
pp. 67–67 · ≈ 5 min 17211.1 think he means, cause the four gospels to be written.
pp. 67–67 · ≈ 5 min 17311.1 think he means, cause the four gospels to be written.
pp. 67–67 · ≈ 5 min 17411.1 think he means, cause the four gospels to be written.
pp. 67–67 · ≈ 5 min 17511.1 think he means, cause the four gospels to be written.
pp. 67–67 · ≈ 5 min 176together with all sorts of little points of style and manner, that convinces me this is a late sermon,
pp. 67–67 · ≈ 5 min 177together with all sorts of little points of style and manner, that convinces me this is a late sermon,
pp. 67–67 · ≈ 5 min 178of New Year. For some details of what this entailed in those days, see Sermon 198. Perhaps the next
pp. 67–67 · ≈ 5 min 179of whom had a pagan background. My view is that this is one of the cases in the history of the Church
pp. 67–67 · ≈ 5 min 180over bonfires at midsummer on the eve of John the Baptist's day—purification by fire instead of by
pp. 67–67 · ≈ 5 min 181has become visible lowliness. His loftiness is not measured by days, his weakness
pp. 68–68 · ≈ 4 min 182to life the son of his hostess? In that figure the law was given away. What
pp. 69–69 · ≈ 5 min 183shortness of the day. These, after all, are the year's shortest days in which Christ
pp. 70–70 · ≈ 4 min 184to me to be the obvious place. The sermon is directed largely to the Jews, and is a reflection mainly
pp. 70–70 · ≈ 4 min 185no doubt including the sign of the cross, by which the faithful rededicated themselves to Christ on
pp. 70–70 · ≈ 4 min 186coincided with his circumcision, instead of taking place thirty-three days later, according to the
pp. 70–70 · ≈ 4 min 187or to circumcision of the heart; an indication, perhaps, that he really was getting old? There are
pp. 70–70 · ≈ 4 min 188or to circumcision of the heart; an indication, perhaps, that he really was getting old? There are
pp. 70–70 · ≈ 4 min 189cumcision is a real sign for Christians who understand the truth of Christ, and a meaningless sign
pp. 70–70 · ≈ 4 min 190just being careless.
pp. 70–70 · ≈ 4 min 191The implication probably underlying them is that by refusing to be "circumcised by Christ" he was
pp. 70–70 · ≈ 4 min 1929. See Jn 8:58.
pp. 71–71 · ≈ 1 min 19310. See Lk 2:25.
pp. 71–71 · ≈ 1 min 19411. Like Elisha on top of the child, as it were shrinking himself to the child's proportions.
pp. 71–71 · ≈ 1 min 195(Rom 1:18). Whose, if not that of both Jews and Gentiles? But in case it should
pp. 72–73 · ≈ 8 min 196stances, he wanted to be able to boast about the nobility of his disciples. " Well,
pp. 74–74 · ≈ 4 min 197pride? It was pride, you see, that drove him to imagine that the gift of the Holy
pp. 74–74 · ≈ 4 min 198rather in the truth he was proclaiming. What was being said by means of him
pp. 74–74 · ≈ 4 min 199worship the sea in the form of Neptune, to honor the earth in the idol of Tellus;17
pp. 75–75 · ≈ 4 min 200based in either case on the assumption, which the Maurist editors made, that the fragments come
pp. 75–75 · ≈ 4 min 2012. See Rom 5:20.
pp. 75–75 · ≈ 4 min 202cated by Paul in this text and developed by Thomas Aquinas in his famous five ways, Summa
pp. 76–76 · ≈ 4 min 203cated by Paul in this text and developed by Thomas Aquinas in his famous five ways, Summa
pp. 76–76 · ≈ 4 min 204to the seeing of God face to face, as in 1 Cor 13:12.
pp. 76–76 · ≈ 4 min 205thinking of are the magic arts practiced by Neoplatonists like Porphyry, and also the rituals of the
pp. 76–76 · ≈ 4 min 206thinking of are the magic arts practiced by Neoplatonists like Porphyry, and also the rituals of the
pp. 76–76 · ≈ 4 min 207marking the New Year. It is possible, however, that they were chiefly concerned with the cult of
pp. 76–76 · ≈ 4 min 208was in the practice of the legal profession that the art of oratory found its main outlet. Augustine
pp. 76–76 · ≈ 4 min 209was in the practice of the legal profession that the art of oratory found its main outlet. Augustine
pp. 76–76 · ≈ 4 min 210section 1.
pp. 76–76 · ≈ 4 min 211of emperor worship, which only Constantine's conversion to Christianity had put an end to.
pp. 76–76 · ≈ 4 min 212of emperor worship, which only Constantine's conversion to Christianity had put an end to.
pp. 76–76 · ≈ 4 min 213of emperor worship, which only Constantine's conversion to Christianity had put an end to.
pp. 76–76 · ≈ 4 min 214would probably put up with it more patiently than if they heard him disparaging the Pope," and you
pp. 76–76 · ≈ 4 min 215it is not part of the common Juno mythology. She was the wife—very jealous as she had every reason
pp. 76–76 · ≈ 4 min 216up by the preacher in his sermon. Or he may have been some real pagan apologist, either a contem¬
pp. 76–76 · ≈ 4 min 217up by the preacher in his sermon. Or he may have been some real pagan apologist, either a contem¬
pp. 76–76 · ≈ 4 min 218have come together here today as if it were a feast, and have gathered for this
pp. 77–77 · ≈ 3 min 219in your ears—Save us, Lord our God, and gather us from among the Gentiles.
pp. 77–77 · ≈ 3 min 220with the words they've heard. I said, you see, "Don't give good luck presents,
pp. 78–78 · ≈ 5 min 221Sermon 196 bluntly warned the local Christians not to take part in the pagan celebration of New
pp. 79–79 · ≈ 4 min 222goddess Fortuna, or Luck; but perhaps on this occasion she was known as Strena, about which see
pp. 80–80 · ≈ 2 min 223goddess Fortuna, or Luck; but perhaps on this occasion she was known as Strena, about which see
pp. 80–80 · ≈ 2 min 224sake of a good omen"; Strena was also the name of the goddess who presided over the occasion.
pp. 80–80 · ≈ 2 min 225of course, included the throwing of criminals, especially Christians, to wild beasts and gladiatorial
pp. 80–80 · ≈ 2 min 226of course, included the throwing of criminals, especially Christians, to wild beasts and gladiatorial
pp. 80–80 · ≈ 2 min 227a holy people, a royal priesthood (1 Pt 2:9). In those times, you see, only one
pp. 81–81 · ≈ 3 min 228was prefigured. The high priest alone used to enter the holy of holies, while all
pp. 81–81 · ≈ 3 min 229offers up our prayers. He is the one who leads through to the end, intervening,
pp. 82–82 · ≈ 4 min 230their being preached either on 1 January or against the pagans. On what the editor, Quinot, based
pp. 82–82 · ≈ 4 min 231also states Joseph's descent from David, not Mary's. So there is more justification from the New
pp. 82–82 · ≈ 4 min 232also states Joseph's descent from David, not Mary's. So there is more justification from the New
pp. 82–82 · ≈ 4 min 233in Mary?"
pp. 82–82 · ≈ 4 min 2345. Actually, "a chosen race, a royal priesthood," 1 Pt 2:9.
pp. 82–82 · ≈ 4 min 2356. See Heb 9:24-28.
pp. 82–82 · ≈ 4 min 2367. See 1 Thes 4:17.
pp. 82–82 · ≈ 4 min 2378. See Rom 8:23-24.
pp. 82–82 · ≈ 4 min 238today we are celebrating the one on which he was worshiped by the Gentiles;
pp. 83–83 · ≈ 3 min 239from far distant lands. They came, you see, and they asked for him, saying,
pp. 83–83 · ≈ 3 min 240was to be found as an infant. Here now the sacrilegious nonsense and a kind of
pp. 84–84 · ≈ 5 min 241Christ quite as much as of the visit of the Magi. It was introduced into the African Church and other
pp. 85–85 · ≈ 5 min 242"bringing to light."
pp. 85–85 · ≈ 5 min 243"bringing to light."
pp. 85–85 · ≈ 5 min 244vehemently deny this assertion of these "unleamedly learned" men, whom he called mathematici—
pp. 86–86 · ≈ 2 min 245vehemently deny this assertion of these "unleamedly learned" men, whom he called mathematici—
pp. 86–86 · ≈ 2 min 246vehemently deny this assertion of these "unleamedly learned" men, whom he called mathematici—
pp. 86–86 · ≈ 2 min 247vehemently deny this assertion of these "unleamedly learned" men, whom he called mathematici—
pp. 86–86 · ≈ 2 min 248false-telling books; the Nostradamuses of those times.
pp. 86–86 · ≈ 2 min 249saw with Halley's comet, or any other natural phenomenon of astronomy. For him it was a special
pp. 86–86 · ≈ 2 min 250to a human being: Christ in his divine glory, but still, and for ever, also a man.
pp. 86–86 · ≈ 2 min 251to a human being: Christ in his divine glory, but still, and for ever, also a man.
pp. 86–86 · ≈ 2 min 25212. See Jn 10:16.
pp. 86–86 · ≈ 2 min 253the day we are celebrating today, paying it the formal honor and the sermon that
pp. 87–87 · ≈ 3 min 254they were still looking for, having learned of his birth from the evidence of the
pp. 87–87 · ≈ 3 min 255of the Magi stands out as a great indictment of the blindness of the Jews. They
pp. 88–88 · ≈ 5 min 256(1 Cor 1:26), and with a staunchly persevering love cling to Christ, who has
pp. 89–89 · ≈ 4 min 257early date, on which I am happy to be able to agree with Kunzelmann and Fischer.
pp. 90–90 · ≈ 2 min 2588:12 & 20.
pp. 90–90 · ≈ 2 min 259tended sense he gives the word, of a biblical reality, thing or event, symbolically signifying the great
pp. 90–90 · ≈ 2 min 260to believe in Christ) would be left with nothing of their inheritance as God's chosen people.
pp. 90–90 · ≈ 2 min 261to believe in Christ) would be left with nothing of their inheritance as God's chosen people.
pp. 90–90 · ≈ 2 min 262to believe in Christ) would be left with nothing of their inheritance as God's chosen people.
pp. 90–90 · ≈ 2 min 263is a Greek word, of Babylonian or Persian origin, meaning magician and/or astrologer.
pp. 90–90 · ≈ 2 min 264is a Greek word, of Babylonian or Persian origin, meaning magician and/or astrologer.
pp. 90–90 · ≈ 2 min 265is a Greek word, of Babylonian or Persian origin, meaning magician and/or astrologer.
pp. 90–90 · ≈ 2 min 266knew perfectly well. But I doubt if he was thinking about the Jews here; what Paul felt for his fellow
pp. 90–90 · ≈ 2 min 267knew perfectly well. But I doubt if he was thinking about the Jews here; what Paul felt for his fellow
pp. 90–90 · ≈ 2 min 268knew perfectly well. But I doubt if he was thinking about the Jews here; what Paul felt for his fellow
pp. 90–90 · ≈ 2 min 269knew perfectly well. But I doubt if he was thinking about the Jews here; what Paul felt for his fellow
pp. 90–90 · ≈ 2 min 270knew perfectly well. But I doubt if he was thinking about the Jews here; what Paul felt for his fellow
pp. 90–90 · ≈ 2 min 271are celebrating with no less appropriate solemnity his manifestation, the begin¬
pp. 91–91 · ≈ 3 min 272truth, when during Christ's passion he wrote the title The king of the Jews, which
pp. 92–92 · ≈ 5 min 273say a few things that remain to be considered about the day of his manifestation,
pp. 92–92 · ≈ 5 min 274able sermon.
pp. 93–93 · ≈ 4 min 275of Jewish faith in Christ, Augustine forgets about them, and from now on concentrates on Jewish
pp. 93–93 · ≈ 4 min 276of Jewish faith in Christ, Augustine forgets about them, and from now on concentrates on Jewish
pp. 93–93 · ≈ 4 min 277of Jewish faith in Christ, Augustine forgets about them, and from now on concentrates on Jewish
pp. 93–93 · ≈ 4 min 278more literally, "which the faulty Jews attempted to unfault.''
pp. 93–93 · ≈ 4 min 2796. The psalm title of Psalm 57, in the Old Latin version.
pp. 93–93 · ≈ 4 min 280bold suggestion. Other Fathers may have made it too; which would account, possibly, for Pilate
pp. 94–94 · ≈ 2 min 281His attitude to the Jews in this sermon leaves rather a bad taste in the mouth; finding unfailing delight
pp. 94–94 · ≈ 2 min 2829. See Gn 4:1-16.
pp. 94–94 · ≈ 2 min 28310. As distinct from the "spiritual" or "figurative" manner in which Christians observe them.
pp. 94–94 · ≈ 2 min 284throughout the world, or what does its yearly recurrence commemorate? The
pp. 95–95 · ≈ 3 min 285willing to celebrate this day with us;4 because they have no love for unity, and
pp. 95–95 · ≈ 3 min 286meaning can be of the fact that the Jews answered from scripture the inquiry of
pp. 96–96 · ≈ 5 min 287firstfruits; we are the inheritance of Christ to the ends of the earth,14 for whose
pp. 97–97 · ≈ 4 min 288inclination would be to date it before Sermon 201. Perhaps I should revise my estimated date of that
pp. 97–97 · ≈ 4 min 2892. See Mt 2:1-12.
pp. 97–97 · ≈ 4 min 2903. See Eph 2:20.
pp. 97–97 · ≈ 4 min 291Africa after the Donatist schism had begun; most probably, in fact, some time after the conversion
pp. 98–98 · ≈ 2 min 292narrative, 1:23, from Is 7:14, but Maher-shalal-hash-baz—which Matthew, wisely no doubt, re¬
pp. 98–98 · ≈ 2 min 293He goes on, to some extent, to explain.
pp. 98–98 · ≈ 2 min 294He goes on, to some extent, to explain.
pp. 98–98 · ≈ 2 min 295He goes on, to some extent, to explain.
pp. 98–98 · ≈ 2 min 296be added the celebration of the passover, which he goes on to mention here specifically.
pp. 98–98 · ≈ 2 min 297be added the celebration of the passover, which he goes on to mention here specifically.
pp. 98–98 · ≈ 2 min 298be added the celebration of the passover, which he goes on to mention here specifically.
pp. 98–98 · ≈ 2 min 299be added the celebration of the passover, which he goes on to mention here specifically.
pp. 98–98 · ≈ 2 min 300be added the celebration of the passover, which he goes on to mention here specifically.
pp. 98–98 · ≈ 2 min 30114. See Ps 2:8.
pp. 98–98 · ≈ 2 min 30215. See Rom 11:25.
pp. 98–98 · ≈ 2 min 30316. See Mt 2:12.
pp. 98–98 · ≈ 2 min 3042:20), while the Magi, when they saw the Christ, also worshiped him. To those
pp. 99–99 · ≈ 3 min 305away to worship. This is the humility for which the wild olive deserved to be
pp. 100–100 · ≈ 5 min 306sections about the Gentiles "deserving" grace by their humility would not have been likely on his
pp. 101–101 · ≈ 3 min 307nomical point of view, being governed by the position of the Dog star, Sirius, in the signs of the
pp. 101–101 · ≈ 3 min 308nomical point of view, being governed by the position of the Dog star, Sirius, in the signs of the
pp. 101–101 · ≈ 3 min 309Christian as well as the post-Christian culture of Europe as it has expanded round the globe.
pp. 101–101 · ≈ 3 min 310Christian as well as the post-Christian culture of Europe as it has expanded round the globe.
pp. 101–101 · ≈ 3 min 311to her reply, transformed in the Lord's estimation and by his words from being a dog into being a
pp. 101–101 · ≈ 3 min 3127. See Rom 11:17.
pp. 101–101 · ≈ 3 min 3138. See Acts 10:11.16.
pp. 101–101 · ≈ 3 min 314the Epiphany, which is a Greek word meaning "manifestation," and refers to
pp. 102–102 · ≈ 3 min 315says, he might establish the two in himself into one new man, making peace, and
pp. 102–102 · ≈ 3 min 316Gentiles, preserving the unity of the Spirit in the bond of peace (Eph 4:3) by
pp. 103–103 · ≈ 5 min 317later than Sermons 203; this on the presupposition, which I do not regard as in any way certain (see
pp. 104–104 · ≈ 4 min 318Greek apokatallaxei, which means "reconcile." He would, I am sure, interpret commutaret in that
pp. 104–104 · ≈ 4 min 319secondarily is he thinking of Christ in the eucharist.
pp. 104–104 · ≈ 4 min 320secondarily is he thinking of Christ in the eucharist.
pp. 104–104 · ≈ 4 min 3216. See Ps 118:22.
pp. 104–104 · ≈ 4 min 3227. See Gn 32:25.
pp. 104–104 · ≈ 4 min 3238. See Gn 32:26-29.
pp. 104–104 · ≈ 4 min 3249. See Acts 2:41.
pp. 104–105 · ≈ 7 min 325spite of its brevity, a patchwork of authentic elements. On that supposition, it is presumably impos¬
pp. 106–106 · ≈ 1 min 326you are carrying through life; a suggestion which he frequently works out in much more detail. The
pp. 106–106 · ≈ 1 min 3274. See Lk 22:7.
pp. 106–106 · ≈ 1 min 3285. See Lk 2:11-14.
pp. 106–106 · ≈ 1 min 3296. Because in the manger, the feeding trough.
pp. 106–106 · ≈ 1 min 3307. See Mk 11:7-11.
pp. 106–106 · ≈ 1 min 331every year; and every year too I owe you a solemn exhortation, so that the word
pp. 107–107 · ≈ 3 min 332and drunkenness;7 during these days, though, you should also fast. During the
pp. 108–108 · ≈ 4 min 333Remember how the prophet upbraided some people and cried out, Your own
pp. 108–108 · ≈ 4 min 334contrary, they were almost certainly preached in Hippo itself, at least in the bishop's jurisdiction.
pp. 109–109 · ≈ 3 min 335contrary, they were almost certainly preached in Hippo itself, at least in the bishop's jurisdiction.
pp. 109–109 · ≈ 3 min 3363. "Servant of God" was, or could be, a technical expression for a monk, for someone under
pp. 109–109 · ≈ 3 min 337child singing Tolle, lege, tolle, lege\ pick up and read, pick up and read (Confessions VIII, 12).
pp. 109–109 · ≈ 3 min 338child singing Tolle, lege, tolle, lege\ pick up and read, pick up and read (Confessions VIII, 12).
pp. 109–109 · ≈ 3 min 339child singing Tolle, lege, tolle, lege\ pick up and read, pick up and read (Confessions VIII, 12).
pp. 109–109 · ≈ 3 min 340vary the tautology, without, I think, departing from Augustine's meaning. Anyway, crapula, the
pp. 109–109 · ≈ 3 min 341forms of the latter. It would give the prayer bird a better balance.
pp. 109–109 · ≈ 3 min 342forms of the latter. It would give the prayer bird a better balance.
pp. 109–109 · ≈ 3 min 343forms of the latter. It would give the prayer bird a better balance.
pp. 109–109 · ≈ 3 min 344annual exhortation; and when you also owe the Lord your good works as suited
pp. 110–110 · ≈ 3 min 345loving kindness, so that they may fly the more easily to God and reach him.
pp. 111–111 · ≈ 5 min 346saying, This is not the fast I have chosen, says the Lord (Is 58:5). He's finding
pp. 111–111 · ≈ 5 min 347about where I have put the exclamation mark. But that is not, in my opinion, a necessary inference.
pp. 112–112 · ≈ 2 min 3483. See Mt 18:23-35; 5:25=26.
pp. 112–112 · ≈ 2 min 3494. See Ps 34:14.
pp. 112–112 · ≈ 2 min 3505. See Eph 2:14.
pp. 112–112 · ≈ 2 min 351age, the crafty traps of the devil, the toils of this world, the allurements of the
pp. 113–113 · ≈ 3 min 352the master of humility humbled himself, becoming obedient even to the death
pp. 114–114 · ≈ 4 min 353kindhearted almsgiving and frugal fasting; because there is no impudence in
pp. 114–114 · ≈ 4 min 354date it ten to fifteen years earlier, say between 400 and 405. As he lingers in section 2 on the
pp. 115–115 · ≈ 3 min 355is referring to here, is the prayer of John 17, and the fasting alluded to in Lk 22:16-18, rather than
pp. 115–115 · ≈ 3 min 3563. Misericordia super miseros.
pp. 115–115 · ≈ 3 min 3574. See Phil 2:7.
pp. 115–115 · ≈ 3 min 3585. See Jn 6:35; Lk 4:2.
pp. 115–115 · ≈ 3 min 3596. See Jn 19:28; 4:7.
pp. 115–115 · ≈ 3 min 3607. See 2 Cor 12:9; 11:29; Lk 22:41-44.
pp. 115–115 · ≈ 3 min 3618. See Jn 14:6.
pp. 115–115 · ≈ 3 min 3629. See Jn 13:13-14.
pp. 115–115 · ≈ 3 min 36310. See Mt 26:14-15; 27:9.
pp. 115–115 · ≈ 3 min 36411. See Lk 18:14.
pp. 115–115 · ≈ 3 min 36512. See Jn 6:54.
pp. 115–115 · ≈ 3 min 36613. See Is 58:7.
pp. 115–115 · ≈ 3 min 36714. See Jn 1:11.
pp. 115–115 · ≈ 3 min 36815. Crapula et ebrietas; see Sermon 205, note 7.
pp. 115–115 · ≈ 3 min 36916. Pingui vitulo vel volatilibus saginatis.
pp. 115–115 · ≈ 3 min 37017. See Gn 25:29-34.
pp. 115–115 · ≈ 3 min 37118. See 1 Chr 11:17-19.
pp. 115–115 · ≈ 3 min 372exhort your graces in the Lord—though even if I were to say nothing, the time
pp. 116–116 · ≈ 3 min 373you give during these days of Lent. How, I mean to say, can you more justly
pp. 117–117 · ≈ 5 min 374then, around 410-412. Again, almost certainly delivered in his own church of Hippo Regius.
pp. 118–118 · ≈ 2 min 375complains of being rather weak of voice. He must have been in unusually good health and vigor at
pp. 118–118 · ≈ 2 min 376country estate or villa of some wealthy people, and the owner and his family and neighboring gentry
pp. 118–118 · ≈ 2 min 377as intrinsically evil and unclean. It is interesting to note that precisely what kind of food they gave
pp. 118–118 · ≈ 2 min 378as intrinsically evil and unclean. It is interesting to note that precisely what kind of food they gave
pp. 118–118 · ≈ 2 min 379as intrinsically evil and unclean. It is interesting to note that precisely what kind of food they gave
pp. 118–118 · ≈ 2 min 380as intrinsically evil and unclean. It is interesting to note that precisely what kind of food they gave
pp. 118–118 · ≈ 2 min 381as intrinsically evil and unclean. It is interesting to note that precisely what kind of food they gave
pp. 118–118 · ≈ 2 min 3829. See 1 Cor 7:5.
pp. 118–118 · ≈ 2 min 38310. See Lk 23:34.
pp. 118–118 · ≈ 2 min 38411. See Eccl 11:10.
pp. 118–118 · ≈ 2 min 38512. Presumably the first Sunday of Lent.
pp. 118–118 · ≈ 2 min 386giving more attentive thought to your souls, and chastising your bodies. These,
pp. 119–119 · ≈ 3 min 387to help them with suitable supports, let us also be more fervent in distributing
pp. 120–120 · ≈ 4 min 388pots in which it has been cooked as though they were impure.5 The apostle, after
pp. 120–120 · ≈ 4 min 389of these five short Lenten sermons in chronological order would then be: 207 about 400; 209 a year
pp. 121–121 · ≈ 1 min 390the bishop caught them with a neat left and right to the jaw, so to speak—in the best of causes, to
pp. 121–121 · ≈ 1 min 391the bishop caught them with a neat left and right to the jaw, so to speak—in the best of causes, to
pp. 121–121 · ≈ 1 min 392the bishop caught them with a neat left and right to the jaw, so to speak—in the best of causes, to
pp. 121–121 · ≈ 1 min 393tious conception of Lenten abstinence—though I suppose scruples could be called a kind of super¬
pp. 121–121 · ≈ 1 min 394relations totally.
pp. 121–121 · ≈ 1 min 395souls and chastise our bodies with prayer and fasting more earnestly and in¬
pp. 122–122 · ≈ 3 min 396Christ, who by assuming a human body2 became a human being and appeared
pp. 122–122 · ≈ 3 min 397that time, is to be distinguished from the baptism of Christ himself, which his
pp. 123–123 · ≈ 5 min 398why that relaxation of the fast is completed on the fiftieth day after it, here's the
pp. 124–124 · ≈ 5 min 399wouldn't mourn here in this world? Who wouldn't groan and sigh and say, My
pp. 124–124 · ≈ 5 min 400of the Lord's passion is drawing near? By this annual celebration of Lent the
pp. 125–125 · ≈ 5 min 401their Lord, when he comes from the wedding (Lk 12:35-36). And don't let's start
pp. 126–126 · ≈ 5 min 402that is to say the Church, that unity which says in the psalm, From the ends of
pp. 126–126 · ≈ 5 min 403Satan, I exhort you in the name of Christ to placate God with daily fasts, more
pp. 127–127 · ≈ 4 min 404about, seeing that to the best of my ability I have been commending this season
pp. 127–127 · ≈ 4 min 405other liquors for themselves from the juice of other fruits, for the sake not of
pp. 128–128 · ≈ 4 min 406withhold from yourselves by living more sparingly, you may deposit in the
pp. 128–128 · ≈ 4 min 407above all in its length. Just possibly it wasn't preached at Mass on the first Sunday of Lent, but the
pp. 129–129 · ≈ 5 min 408maturer years as a preacher. It could be taken to imply-—which he certainly did not mean it to—that
pp. 129–129 · ≈ 5 min 409to fast before they are baptized, as a preparation for baptism?
pp. 130–130 · ≈ 5 min 410which, for example, Augustine preached Sermon 218, and also his discourse of Psalm 22) and Easter
pp. 130–130 · ≈ 5 min 411disputed between different Churches; first between the Churches of the province of Asia and other
pp. 130–130 · ≈ 5 min 412sacrament, whoever he may be, saint or sinner, apostate or believer, that baptizes, but Christ, who
pp. 130–130 · ≈ 5 min 413sacrament, whoever he may be, saint or sinner, apostate or believer, that baptizes, but Christ, who
pp. 130–130 · ≈ 5 min 414of baptism, especially as he goes on to quote from a baptismal passage in Romans 6; though in his
pp. 130–130 · ≈ 5 min 415of baptism, especially as he goes on to quote from a baptismal passage in Romans 6; though in his
pp. 130–130 · ≈ 5 min 416to duty. " Devotio in pagan Rome was a religious act by which a leader devoted himself as a sacrifice
pp. 130–130 · ≈ 5 min 417to duty. " Devotio in pagan Rome was a religious act by which a leader devoted himself as a sacrifice
pp. 130–130 · ≈ 5 min 418to duty. " Devotio in pagan Rome was a religious act by which a leader devoted himself as a sacrifice
pp. 130–130 · ≈ 5 min 419singular): aut ab illecebra carnali inopia aliqua spiritali veritatis et sapientiae delectatione sus-
pp. 130–130 · ≈ 5 min 42014. See Is 53:2.8.
pp. 130–130 · ≈ 5 min 421Augustine's version in Jgs 14:14, Samson's riddle about the lion he had killed.
pp. 130–130 · ≈ 5 min 422Augustine's version in Jgs 14:14, Samson's riddle about the lion he had killed.
pp. 130–130 · ≈ 5 min 423Augustine's version in Jgs 14:14, Samson's riddle about the lion he had killed.
pp. 130–130 · ≈ 5 min 424Augustine's version in Jgs 14:14, Samson's riddle about the lion he had killed.
pp. 130–130 · ≈ 5 min 425Augustine's version in Jgs 14:14, Samson's riddle about the lion he had killed.
pp. 130–130 · ≈ 5 min 426Augustine's version in Jgs 14:14, Samson's riddle about the lion he had killed.
pp. 130–130 · ≈ 5 min 427Augustine's version in Jgs 14:14, Samson's riddle about the lion he had killed.
pp. 130–130 · ≈ 5 min 428so acceptable ..."
pp. 130–130 · ≈ 5 min 429so acceptable ..."
pp. 130–130 · ≈ 5 min 430have conceived and brought forth wind. The "of salvation" properly belongs, with a negative, to the
pp. 130–130 · ≈ 5 min 431have conceived and brought forth wind. The "of salvation" properly belongs, with a negative, to the
pp. 130–130 · ≈ 5 min 432clear in a moment why it has to be translated "tenner." I then leave out an explanatory sentence
pp. 131–131 · ≈ 2 min 433nowadays, I imagine, would ever presume to suggest such a thing, and in such terms, to married
pp. 131–131 · ≈ 2 min 434nowadays, I imagine, would ever presume to suggest such a thing, and in such terms, to married
pp. 131–131 · ≈ 2 min 435nowadays, I imagine, would ever presume to suggest such a thing, and in such terms, to married
pp. 131–131 · ≈ 2 min 436nowadays, I imagine, would ever presume to suggest such a thing, and in such terms, to married
pp. 131–131 · ≈ 2 min 437nowadays, I imagine, would ever presume to suggest such a thing, and in such terms, to married
pp. 131–131 · ≈ 2 min 438nowadays, I imagine, would ever presume to suggest such a thing, and in such terms, to married
pp. 131–131 · ≈ 2 min 43933. The town water supply in the ancient world was probably not always very hygienic.
pp. 131–131 · ≈ 2 min 44034. SeeLk 18:22.
pp. 131–131 · ≈ 2 min 44135. See Mt 18:23-35.
pp. 131–131 · ≈ 2 min 44236. See Mt 5:44.
pp. 131–131 · ≈ 2 min 443to speak to you about fraternal concord; so that any of you who have complaints
pp. 132–132 · ≈ 3 min 444when his letter was read, ought to have terrified you. He said, you see, The
pp. 132–132 · ≈ 3 min 445want to say to him, "Brother, forgive me, I've sinned against you." He, though,
pp. 133–133 · ≈ 5 min 446you are, if you are there at all, who said to your brother, "Forgive me the wrong
pp. 134–134 · ≈ 5 min 447those who have done them wrong have refused to ask pardon. I mean, I've
pp. 135–135 · ≈ 5 min 448fasting, of your Lenten observances, of your continence, what you—and I
pp. 136–136 · ≈ 4 min 449I would cast my vote with him. I call this a sermon during Lent rather than at the beginning of Lent,
pp. 136–136 · ≈ 4 min 450throwing it away, if it causes you to stumble, or scandalizes you.
pp. 136–136 · ≈ 4 min 451and cross the t's of what he has just been saying.
pp. 136–136 · ≈ 4 min 452and cross the t's of what he has just been saying.
pp. 136–136 · ≈ 4 min 453and cross the t's of what he has just been saying.
pp. 136–136 · ≈ 4 min 454their subjects' pardon, in case it should damage their authority. There could be two minds about
pp. 136–136 · ≈ 4 min 455friend, as Saul was turned into Paul.
pp. 136–136 · ≈ 4 min 456and the daily grind of this present age; while in his resurrection he presented us
pp. 137–137 · ≈ 3 min 457see him, to love him, to praise him. What, after all, are we going to do there? In
pp. 137–137 · ≈ 3 min 458non dico... : "Here, you see, we do one thing, there another, I do not say ..." I suggest that what
pp. 138–138 · ≈ 4 min 459non dico... : "Here, you see, we do one thing, there another, I do not say ..." I suggest that what
pp. 138–138 · ≈ 4 min 460does not lend itself: Hoc negotium otium est; the Latin for business is "nonleisure." They didn't
pp. 139–139 · ≈ 1 min 461everything that is believed for the sake of eternal salvation. It's called the
pp. 140–141 · ≈ 8 min 462Symbol. When you hear the whole of this Symbol,9 you will recognize this
pp. 142–142 · ≈ 4 min 463Churches probably on the fourth Sunday of Lent; to be "given back" the following Sunday, when
pp. 142–142 · ≈ 4 min 464plural pearls into a single one! The explanation of the latter change is that he has in mind the one
pp. 143–143 · ≈ 2 min 465addressing, not yet having been baptized, have not yet received the Holy Spirit.
pp. 143–143 · ≈ 2 min 466to the case of the catechumens, whose sins have not yet been forgiven, but will be when they are
pp. 143–143 · ≈ 2 min 467to the case of the catechumens, whose sins have not yet been forgiven, but will be when they are
pp. 143–143 · ≈ 2 min 468suddenly appearing and disappearing; and he is saying that the bodies of the just will have the same
pp. 143–143 · ≈ 2 min 469suddenly appearing and disappearing; and he is saying that the bodies of the just will have the same
pp. 143–143 · ≈ 2 min 470chists to their charges in groups or classes. In this sermon he has not in fact quoted the whole of it.
pp. 143–143 · ≈ 2 min 471knowledge of persecutors and scoffers. The only reason for it Augustine can now give is a purely
pp. 143–143 · ≈ 2 min 472as it is by the Maurists.
pp. 143–143 · ≈ 2 min 47312. Referring to the stone tablets of the law.
pp. 143–143 · ≈ 2 min 47413. See Gal 5:6.
pp. 143–143 · ≈ 2 min 475of the Lord shall be saved (Rom 10:13).2 It is to this salvation that you are
pp. 144–144 · ≈ 3 min 476mind without overburdening the memory; to be said in a few words, from which
pp. 145–145 · ≈ 4 min 477almighty, and in Jesus Christ his only Son, our Lord. If the only Son, then equal
pp. 146–146 · ≈ 5 min 478were bought. You see, after it says in the Symbol, Born of the Holy Spirit and
pp. 146–146 · ≈ 5 min 479is when he bought us. How is it that he bought us? Because he didn't lie there
pp. 147–147 · ≈ 5 min 480us confess him as savior, in order not to fear him as judge. Whoever believes in
pp. 148–148 · ≈ 5 min 481God, our Lord. It goes on, And in the Holy Spirit, to complete the Trinity, Father,
pp. 148–148 · ≈ 5 min 482what we are; but I don't mean "we" in the sense of just those of us who are here,
pp. 148–148 · ≈ 5 min 483would be no hope. If the forgiveness of sins were not to be had in the Church,
pp. 149–149 · ≈ 5 min 484resurrection of the flesh will be the end without end; but after it there will be no
pp. 150–150 · ≈ 5 min 485received. Let your parents, who support you,31 start teaching you, so that you
pp. 151–151 · ≈ 4 min 486little more scrupulous about the actual words of the creed, than we found him to be in that sermon.
pp. 151–151 · ≈ 4 min 487formula, "it shall come to pass," is not there in Romans.
pp. 151–151 · ≈ 4 min 488which wealthy Romans often kept as pets, that was known as a draco or dragon. This was almost
pp. 151–151 · ≈ 4 min 489distinguished from angels who are, strictly speaking, only messengers—the bellhops of the heavenly
pp. 151–151 · ≈ 4 min 490in hope, spe, not yet in fact, re.
pp. 151–151 · ≈ 4 min 491in hope, spe, not yet in fact, re.
pp. 151–151 · ≈ 4 min 492Roman method of counting both ends: thus tomorrow is two days after today, counting both today
pp. 151–151 · ≈ 4 min 493Roman method of counting both ends: thus tomorrow is two days after today, counting both today
pp. 151–151 · ≈ 4 min 494"put together." In Sermon 212 he referred to the word's use in common commercial language; here
pp. 151–151 · ≈ 4 min 495I believe in God the Father almighty;
pp. 152–152 · ≈ 6 min 496the creed, of course, meant reciting it. Did all the catechumens have to do this one by one, or could
pp. 152–152 · ≈ 6 min 497clearly they do not; but as stating the actual content of that word "only" in the faith of the Church;
pp. 152–152 · ≈ 6 min 498to clothes one puts on and takes off. It could be interpreted as Nestorianism, denying the union of
pp. 152–152 · ≈ 6 min 499"condition") because I think he is using this word to justify his calling the flesh, that is the human
pp. 152–152 · ≈ 6 min 500by the blood of Christ. But his shedding of his blood means his death, and his death means his dead
pp. 152–152 · ≈ 6 min 501though it is a rather odd way of saying it. But it is a question he was bound, by his own turn of mind
pp. 152–152 · ≈ 6 min 502though it is a rather odd way of saying it. But it is a question he was bound, by his own turn of mind
pp. 152–152 · ≈ 6 min 503would be, doubtless, in any system of law today!
pp. 152–152 · ≈ 6 min 504would be, doubtless, in any system of law today!
pp. 152–152 · ≈ 6 min 505goes with its being, basically, the original baptismal formula "in the name of the Father and of the
pp. 152–152 · ≈ 6 min 506goes with its being, basically, the original baptismal formula "in the name of the Father and of the
pp. 152–152 · ≈ 6 min 50722. On the European shores of the Mediterranean, especially in Italy.
pp. 152–152 · ≈ 6 min 508expression.
pp. 153–153 · ≈ 2 min 509expression.
pp. 153–153 · ≈ 2 min 510expression.
pp. 153–153 · ≈ 2 min 511But in those days it took a very different form from what it does now, and was only for very grave
pp. 153–153 · ≈ 2 min 512But in those days it took a very different form from what it does now, and was only for very grave
pp. 153–153 · ≈ 2 min 513But in those days it took a very different form from what it does now, and was only for very grave
pp. 153–153 · ≈ 2 min 514which the concept of the immortality of the soul makes easy sense and the doctrine of the resurrection
pp. 153–153 · ≈ 2 min 515be known for the whole Easter season as "infants."
pp. 153–153 · ≈ 2 min 516be known for the whole Easter season as "infants."
pp. 153–153 · ≈ 2 min 517baptized had extra prayers and spiritual exercises.
pp. 153–153 · ≈ 2 min 51833. We; all the clergy, I think he means.
pp. 153–153 · ≈ 2 min 519to approach, I must not cheat you out of the ministry or service of a sermon. I
pp. 154–154 · ≈ 3 min 520commit to memory word for word and repeat by word of mouth. But it has to
pp. 154–154 · ≈ 3 min 521they do many things that are against his will. Because even when they do what
pp. 155–155 · ≈ 5 min 522not will, in case anybody should consider it was very rash of me to say that the
pp. 156–156 · ≈ 5 min 523the one and only Word through which all things were made; but this not out of
pp. 157–157 · ≈ 5 min 524God, and through whom we were created, in order to seek and to save that which
pp. 157–157 · ≈ 5 min 525invisible one be seen, and the one co-etemal with the Father be bom in time,
pp. 158–158 · ≈ 5 min 526certainly not going to die anymore. This his disciples proved with their eyes and
pp. 159–159 · ≈ 4 min 527is now, our Lord Jesus Christ is going to come to judge the living and the dead,
pp. 160–160 · ≈ 5 min 528yet is not a son; who abides upon the Son (Jn 1:32), and is not the father of the
pp. 160–160 · ≈ 5 min 529Jerusalem which is above, the holy city of God.28 She it is who, in this faith
pp. 161–161 · ≈ 4 min 530is going to rise again at the end of the world. For this perishable thing must put
pp. 161–161 · ≈ 4 min 531sermons to have been preserved, preached shortly after his ordination as presbyter of Hippo Regius.
pp. 161–161 · ≈ 4 min 532years, or more, and would have heard many sermons and scripture readings.
pp. 162–162 · ≈ 6 min 533years, or more, and would have heard many sermons and scripture readings.
pp. 162–162 · ≈ 6 min 534of Jesus Christ created matter. He goes on to say, without explaining, that God did not make sin;
pp. 162–162 · ≈ 6 min 535of Jesus Christ created matter. He goes on to say, without explaining, that God did not make sin;
pp. 162–162 · ≈ 6 min 536spiritual by nature.
pp. 162–162 · ≈ 6 min 537spiritual by nature.
pp. 162–162 · ≈ 6 min 538sermon, offered in note 1, is correct. But he goes on to explain himself in section 4, more or less as
pp. 162–162 · ≈ 6 min 539sermon, offered in note 1, is correct. But he goes on to explain himself in section 4, more or less as
pp. 162–162 · ≈ 6 min 540good-natured.
pp. 162–162 · ≈ 6 min 541note 9 above.
pp. 162–162 · ≈ 6 min 542note 9 above.
pp. 162–162 · ≈ 6 min 543Augustine's version.
pp. 162–162 · ≈ 6 min 544convey the sense of "without any sexual act." But sexus is never used in that sense; it means the
pp. 162–162 · ≈ 6 min 545out of context; he is explaining the words of the creed, and the phrase "the Word made flesh" does
pp. 162–162 · ≈ 6 min 546out of context; he is explaining the words of the creed, and the phrase "the Word made flesh" does
pp. 162–162 · ≈ 6 min 547The word "reside," of course, comes from the Latin resideo, literally "I sit back."
pp. 162–162 · ≈ 6 min 548The word "reside," of course, comes from the Latin resideo, literally "I sit back."
pp. 162–162 · ≈ 6 min 549The word "reside," of course, comes from the Latin resideo, literally "I sit back."
pp. 162–162 · ≈ 6 min 550The word "reside," of course, comes from the Latin resideo, literally "I sit back."
pp. 162–162 · ≈ 6 min 551Song of Songs as representing the divine wisdom. But wisdom is nearly always identified with
pp. 163–163 · ≈ 2 min 552Song of Songs as representing the divine wisdom. But wisdom is nearly always identified with
pp. 163–163 · ≈ 2 min 553don't know how presumption can contain anything.
pp. 163–163 · ≈ 2 min 554don't know how presumption can contain anything.
pp. 163–163 · ≈ 2 min 555tus Deus. Where to locate subject and predicate is anybody's guess.
pp. 163–163 · ≈ 2 min 556tus Deus. Where to locate subject and predicate is anybody's guess.
pp. 163–163 · ≈ 2 min 557ran "Unless you believe, you shall not understand."
pp. 163–163 · ≈ 2 min 558Catholic Church and its great rival in Africa.
pp. 163–163 · ≈ 2 min 559Catholic Church and its great rival in Africa.
pp. 163–163 · ≈ 2 min 56030. See Lk3:17.
pp. 163–163 · ≈ 2 min 56131. See Eph 2:5.
pp. 163–163 · ≈ 2 min 56232. See Sermon 213, note 9.
pp. 163–163 · ≈ 2 min 563and have given back today one by one,2 contains the words in which the faith
pp. 164–164 · ≈ 3 min 564almighty, creator of all things, king of the ages, immortal and invisible (1 Tm
pp. 164–164 · ≈ 3 min 565God the Son of God the Father, but not two gods. He, after all, and the Father
pp. 165–165 · ≈ 4 min 566virgin Mary. You see, the blessed Mary herself conceived by believing the one
pp. 166–166 · ≈ 5 min 567human flesh, God for human beings, the just one for sinners, the innocent one
pp. 166–166 · ≈ 5 min 568about humility, here's something to console you, here's something for you to
pp. 167–167 · ≈ 5 min 569at the right hand of the Father. You still don't believe, perhaps? Listen to the
pp. 168–168 · ≈ 4 min 570written God is spirit11 (Jn 4:24). Through him we have received the forgiveness
pp. 168–168 · ≈ 4 min 571Symbol, how at the conclusion of all the articles which belong to the sacrament
pp. 168–168 · ≈ 4 min 572preceding it). My first inclination was to assign it to the early years of Augustine's ministry, between
pp. 169–169 · ≈ 5 min 573The opening phrase is strange; he means, I take it, the mystery of faith; in his final section 9 he refers
pp. 169–169 · ≈ 5 min 574theater and circus (chariot races) and theater that were connected with them. The angels, I imagine,
pp. 169–169 · ≈ 5 min 575renewed self.
pp. 169–169 · ≈ 5 min 576probably did not feature in the regular liturgy, as it does today.
pp. 169–169 · ≈ 5 min 577very easy slip of stenographer or copyist, from the phrase quoniam virum non cognosceret only a
pp. 169–169 · ≈ 5 min 578very easy slip of stenographer or copyist, from the phrase quoniam virum non cognosceret only a
pp. 169–169 · ≈ 5 min 579very easy slip of stenographer or copyist, from the phrase quoniam virum non cognosceret only a
pp. 169–169 · ≈ 5 min 580out, with rhetorical license, the implications of her act of faith.
pp. 169–169 · ≈ 5 min 581of Jesus seem to be. Augustine though doesn't take them as a general statement, but as a particular
pp. 169–169 · ≈ 5 min 582of Jesus seem to be. Augustine though doesn't take them as a general statement, but as a particular
pp. 169–169 · ≈ 5 min 583of Jesus seem to be. Augustine though doesn't take them as a general statement, but as a particular
pp. 169–169 · ≈ 5 min 584of Jesus seem to be. Augustine though doesn't take them as a general statement, but as a particular
pp. 169–169 · ≈ 5 min 585marked on their foreheads. This little rite has been restored in the revised order of the Christian
pp. 169–169 · ≈ 5 min 586Almighty, is precisely God the Son, the Word, and "his man" is the man he assumed, Jesus. The
pp. 170–170 · ≈ 2 min 587believed in the resurrection of the dead, though they did not accept that Jesus had already risen from
pp. 170–170 · ≈ 2 min 588Spirit," though in Latin it could be read in that sense; but only if entirely isolated from its context.
pp. 170–170 · ≈ 2 min 589he says very definitely that the resurrection of the flesh is the last article. I think it is hardly likely
pp. 170–170 · ≈ 2 min 590the holy Church, is also rather anomalous. In Sermon 213 it comes, where we have it in the apostles'
pp. 170–170 · ≈ 2 min 59120. See Jn 16:12.
pp. 170–170 · ≈ 2 min 592ning to be begotten by heavenly grace in the womb of faith, needs to be aided
pp. 171–171 · ≈ 3 min 593will come, when you reject the delights of the world? If you despise the world,
pp. 171–171 · ≈ 3 min 594put up for sale to you. Take stock of the resources of your consciences and
pp. 172–172 · ≈ 5 min 595who have crushed their hearts, and he himself will save you, the humble in spirit.
pp. 173–173 · ≈ 5 min 596bread night and day, as long as to those who say to you every day, Where is your
pp. 173–173 · ≈ 5 min 597matches are, that's where the races are run, that's where the prizefighting takes
pp. 174–174 · ≈ 5 min 598suggestions, whatever in the way of infamous enticements, shall now be drained
pp. 175–175 · ≈ 4 min 599sons by adoption.31 This will be given you free, conferred on you for nothing,
pp. 175–175 · ≈ 4 min 600of the Most High,35 who blesses his children within you, and sets as your
pp. 176–176 · ≈ 5 min 601of the wicked moving you (Ps 36:11). To prevent the first happening, pray that
pp. 177–177 · ≈ 4 min 602garments of the he-goats on the left hand side must be tom.40 Your compassion¬
pp. 177–177 · ≈ 4 min 603and were accepted for baptism at Easter. They were "the askers." At first I thought of translating
pp. 178–178 · ≈ 5 min 604text. This really doesn't make sense. It could indeed be a scribal abbreviation for oratione.
pp. 178–178 · ≈ 5 min 605"the speech of the word."
pp. 178–178 · ≈ 5 min 606really interests him.
pp. 178–178 · ≈ 5 min 607apparuerit quod eritis. Scitote autem. If they were left in the text, we would have the following,
pp. 178–178 · ≈ 5 min 608apparuerit quod eritis. Scitote autem. If they were left in the text, we would have the following,
pp. 178–178 · ≈ 5 min 609apparuerit quod eritis. Scitote autem. If they were left in the text, we would have the following,
pp. 178–178 · ≈ 5 min 610he goes on to link this text with one that talks of the old man, Adam, and the new man Christ in
pp. 178–178 · ≈ 5 min 611is so familiar to Catholic devotion, such a pious cliche, that we forget its earthy commercial conno¬
pp. 178–178 · ≈ 5 min 612the interpretation of the parable of the sower given in the gospel itself. See Mt 13:3-9 and 19-23.
pp. 179–179 · ≈ 5 min 613the interpretation of the parable of the sower given in the gospel itself. See Mt 13:3-9 and 19-23.
pp. 179–179 · ≈ 5 min 614the interpretation of the parable of the sower given in the gospel itself. See Mt 13:3-9 and 19-23.
pp. 179–179 · ≈ 5 min 615it is certainly God who is sower, rainmaker, irrigator, and giver of increase.
pp. 179–179 · ≈ 5 min 616as well as feasting on it, is a most original idea. See also Mt 20:11-16.
pp. 179–179 · ≈ 5 min 617He presses the smoke image very effectively: it billows up thickly at its source, but as it rises it thins
pp. 179–179 · ≈ 5 min 618He presses the smoke image very effectively: it billows up thickly at its source, but as it rises it thins
pp. 179–179 · ≈ 5 min 619Christians, though of course ending eventually in death, will by grace partake of eternal life; in the
pp. 179–179 · ≈ 5 min 620were performed probably by teams of clergy, including those in minor orders, especially the exor¬
pp. 179–179 · ≈ 5 min 621were performed probably by teams of clergy, including those in minor orders, especially the exor¬
pp. 179–179 · ≈ 5 min 622were performed probably by teams of clergy, including those in minor orders, especially the exor¬
pp. 179–179 · ≈ 5 min 623were performed probably by teams of clergy, including those in minor orders, especially the exor¬
pp. 179–179 · ≈ 5 min 624were performed probably by teams of clergy, including those in minor orders, especially the exor¬
pp. 179–179 · ≈ 5 min 625See next note.
pp. 179–179 · ≈ 5 min 626catechumenate, the stage of the competentes. It included a ceremony of "aversion" in which the
pp. 179–179 · ≈ 5 min 627rather too soon, by talking of their being suckled and reared and advancing in wisdom and age, like
pp. 179–179 · ≈ 5 min 628rather too soon, by talking of their being suckled and reared and advancing in wisdom and age, like
pp. 179–179 · ≈ 5 min 629rather too soon, by talking of their being suckled and reared and advancing in wisdom and age, like
pp. 179–179 · ≈ 5 min 630through adolescence to young manhood which I find it impossible to indicate in English.
pp. 179–179 · ≈ 5 min 631both sexes of course) in the divine sonship of the Son.
pp. 179–179 · ≈ 5 min 632both sexes of course) in the divine sonship of the Son.
pp. 179–179 · ≈ 5 min 633alludes to, but allows to be overridden by a similar text in another psalm.
pp. 179–179 · ≈ 5 min 634skill, that must have been carefully prepared. This may not be very obvious in my English translation,
pp. 179–179 · ≈ 5 min 635what the kings of the earth are saying against the Lord and his anointed. I have the feeling that this
pp. 180–180 · ≈ 3 min 636what the kings of the earth are saying against the Lord and his anointed. I have the feeling that this
pp. 180–180 · ≈ 3 min 637what the kings of the earth are saying against the Lord and his anointed. I have the feeling that this
pp. 180–180 · ≈ 3 min 638what the kings of the earth are saying against the Lord and his anointed. I have the feeling that this
pp. 180–180 · ≈ 3 min 639in which Adam was created, and which is restored in Christ.
pp. 180–180 · ≈ 3 min 640in which Adam was created, and which is restored in Christ.
pp. 180–180 · ≈ 3 min 641in which Adam was created, and which is restored in Christ.
pp. 180–180 · ≈ 3 min 642in which Adam was created, and which is restored in Christ.
pp. 180–180 · ≈ 3 min 64342. The meaning, I imagine, is that their bodies betrayed no signs of possession by evil spirits.
pp. 180–180 · ≈ 3 min 644ready to pray for us to the Father. Could anything be more certain than our good
pp. 181–181 · ≈ 3 min 645we to make of the Holy Spirit? You see, if what's said about the Father and
pp. 182–182 · ≈ 5 min 646if we were making a temple of timber and stones, we could only make it for
pp. 183–183 · ≈ 5 min 647wishes were: Father, those whom you have given me, it is my wish. It is my wish,
pp. 184–184 · ≈ 5 min 648the good place, about which the one who is preparing it for us13 says, It is my
pp. 184–184 · ≈ 5 min 649the Son says something which seems to suggest that the Father is greater: he
pp. 185–185 · ≈ 4 min 650ending which we have already seen in this edition as part of Sermon 211 A; and it is that ending that
pp. 186–186 · ≈ 4 min 651in fact provides the last two sentences of our section 4. Then Maurist section 2 becomes our section 5.
pp. 186–186 · ≈ 4 min 652"because of their one substance." He may have felt that to leave it at that would leave God sounding
pp. 186–186 · ≈ 4 min 653did. He certainly knew that the temple built by Solomon had been destroyed by Nebuchadnezzar in
pp. 186–186 · ≈ 4 min 654did. He certainly knew that the temple built by Solomon had been destroyed by Nebuchadnezzar in
pp. 186–186 · ≈ 4 min 655did. He certainly knew that the temple built by Solomon had been destroyed by Nebuchadnezzar in
pp. 186–186 · ≈ 4 min 656did. He certainly knew that the temple built by Solomon had been destroyed by Nebuchadnezzar in
pp. 186–186 · ≈ 4 min 657singular, though he is still addressing the Corinthians in the plural—he says "the body of you all,"
pp. 186–186 · ≈ 4 min 658Augustine did tell us how lucky we are that Christ was prepared to pray for us, being himself the
pp. 186–186 · ≈ 4 min 659Augustine did tell us how lucky we are that Christ was prepared to pray for us, being himself the
pp. 186–186 · ≈ 4 min 660God is the fountain of life with the Lord.
pp. 186–186 · ≈ 4 min 661God is the fountain of life with the Lord.
pp. 186–186 · ≈ 4 min 662Maurist version of Sermon 217. They provide a shorter ending, which we have already seen in
pp. 186–186 · ≈ 4 min 663Maurist version of Sermon 217. They provide a shorter ending, which we have already seen in
pp. 186–186 · ≈ 4 min 664Maurist version of Sermon 217. They provide a shorter ending, which we have already seen in
pp. 186–186 · ≈ 4 min 665parents were to produce some non-human offspring.
pp. 186–186 · ≈ 4 min 666out is solemnly read, solemnly celebrated every year, so that our memories may
pp. 187–187 · ≈ 3 min 667his cross:3 by this he gave us a sign of self-restraint, and by going ahead like
pp. 187–187 · ≈ 3 min 668forgiveness of all sins through his passion, about which it says in the psalm, My
pp. 187–187 · ≈ 3 min 669are going to suffer on his right hand, others on his left: on his right, those of
pp. 188–188 · ≈ 4 min 670the Jews (Jn 19:19); that showed that not even by killing him could they manage
pp. 188–188 · ≈ 4 min 671(Jn 19:20) amounted to a declaratiQn that he was going to reign over the nations
pp. 188–188 · ≈ 4 min 672that he is the king of the Jews, but that he himself said he was the king of the
pp. 188–188 · ≈ 4 min 673signified that his sacraments were going to traverse the four comers of the world.
pp. 189–189 · ≈ 4 min 674(Jn 19:23-24), rather than dividing it, demonstrated clearly enough that the
pp. 189–189 · ≈ 4 min 675disciple,16 aptly indicated his human affection at the time when he was dying as
pp. 189–189 · ≈ 4 min 676own people; but because he came to his own possessions, but his own people
pp. 190–190 · ≈ 4 min 677spirit (Jn 19:30), showed how he died not by necessity but by his own power
pp. 190–190 · ≈ 4 min 678because he was already dead: why this happened was stated in the gospel itself.22
pp. 190–190 · ≈ 4 min 679ground:24 without a shadow of doubt these are the sacraments by which the
pp. 190–190 · ≈ 4 min 680their names, Joseph means "Increased"; while Nicodemus, being a Greek name,
pp. 191–191 · ≈ 4 min 681sermon. Perhaps he was unable to preach at the last moment, and dictated some rapid notes for the
pp. 191–191 · ≈ 4 min 682be fairer to say that he wants to see more deeply into its meaning by examining the figurative
pp. 191–191 · ≈ 4 min 683that are part and parcel of our mortal nature.
pp. 191–191 · ≈ 4 min 684that are part and parcel of our mortal nature.
pp. 191–191 · ≈ 4 min 6855. See Jn 19:17-18.
pp. 191–191 · ≈ 4 min 6866. And all the hairs have been removed from a skull!
pp. 191–191 · ≈ 4 min 6877. See Jn 19:18.
pp. 191–191 · ≈ 4 min 688"We are all spiritually Semites."
pp. 191–191 · ≈ 4 min 689"We are all spiritually Semites."
pp. 191–191 · ≈ 4 min 690"We are all spiritually Semites."
pp. 191–191 · ≈ 4 min 691"We are all spiritually Semites."
pp. 191–191 · ≈ 4 min 692"We are all spiritually Semites."
pp. 191–191 · ≈ 4 min 693"We are all spiritually Semites."
pp. 191–191 · ≈ 4 min 694"We are all spiritually Semites."
pp. 191–191 · ≈ 4 min 695because they unite the faithful to the body of Christ.
pp. 191–191 · ≈ 4 min 696in both of which Jesus addresses his mother as "Woman." But the use he makes here of the link is
pp. 191–191 · ≈ 4 min 697in both of which Jesus addresses his mother as "Woman." But the use he makes here of the link is
pp. 191–191 · ≈ 4 min 698drink. It's true that John does not actually say who it was.
pp. 192–192 · ≈ 1 min 699stick out of hyssop, a small herb, as Augustine realized. John probably brings it in, though literally
pp. 192–192 · ≈ 1 min 700Adam was the model of Christ, the last Adam; see Rom 5:14.
pp. 192–192 · ≈ 1 min 701Adam was the model of Christ, the last Adam; see Rom 5:14.
pp. 192–192 · ≈ 1 min 702Adam was the model of Christ, the last Adam; see Rom 5:14.
pp. 192–192 · ≈ 1 min 703Adam was the model of Christ, the last Adam; see Rom 5:14.
pp. 192–192 · ≈ 1 min 704Adam was the model of Christ, the last Adam; see Rom 5:14.
pp. 192–192 · ≈ 1 min 705Adam was the model of Christ, the last Adam; see Rom 5:14.
pp. 192–192 · ≈ 1 min 706death of his Son, much more, after being reconciled, shall we be saved by his
pp. 193–193 · ≈ 3 min 707have been placed for their salvation, because this has been conceded them out
pp. 193–193 · ≈ 3 min 708self mean the soul. But the body is the outer self, the soul the inner.6 So this
pp. 193–193 · ≈ 3 min 709collection are not included here, since they reappear as section 4 of Sermon 218C below. This
pp. 194–194 · ≈ 2 min 710and emeth in Hebrew, which always go together; are almost always translated by "mercy" and
pp. 194–194 · ≈ 2 min 711and emeth in Hebrew, which always go together; are almost always translated by "mercy" and
pp. 194–194 · ≈ 2 min 712and emeth in Hebrew, which always go together; are almost always translated by "mercy" and
pp. 194–194 · ≈ 2 min 7135. See Mk 7:27-29.
pp. 194–194 · ≈ 2 min 7146. See Rom 7:22; Eph 3:16. Paul does not talk of the outer self or man, only of the inner.
pp. 194–194 · ≈ 2 min 7157. See also Col 3:9-10.
pp. 194–194 · ≈ 2 min 716of the Lord's passion. On other days too, of course, it is never absent either from
pp. 195–195 · ≈ 3 min 717they cannot observe; these attack the Church which they can see perfectly well.
pp. 196–196 · ≈ 4 min 718preached on Good Friday. Sermon 218 did not mention "today," which is why it is reasonable to
pp. 196–196 · ≈ 4 min 719the forehead.
pp. 197–197 · ≈ 3 min 720the forehead.
pp. 197–197 · ≈ 3 min 721rite of exorcism, in which evil spirits were "blown out" of the catechumens about to be baptized.
pp. 197–197 · ≈ 3 min 722rite of exorcism, in which evil spirits were "blown out" of the catechumens about to be baptized.
pp. 197–197 · ≈ 3 min 723rite of exorcism, in which evil spirits were "blown out" of the catechumens about to be baptized.
pp. 197–197 · ≈ 3 min 724rite of exorcism, in which evil spirits were "blown out" of the catechumens about to be baptized.
pp. 197–197 · ≈ 3 min 725Augustine—and historically unfair to him to do so—we can still rightly regret, I think, that he should
pp. 197–197 · ≈ 3 min 726Augustine—and historically unfair to him to do so—we can still rightly regret, I think, that he should
pp. 197–197 · ≈ 3 min 727of glory and a lesson in patience. What, after all, can the hearts of the faithful
pp. 198–198 · ≈ 3 min 728we should even have maximum trust in it, and maximum pride in it; because in
pp. 199–199 · ≈ 4 min 729cleverer they appear to be in their own eyes, the more incurably and desperately
pp. 199–199 · ≈ 4 min 730the world may be crucified to us and we to the world.6 It was to save us from
pp. 200–200 · ≈ 4 min 731kind of wave of mocking criticism of Christians for worshiping a God who could die. These attacks
pp. 200–200 · ≈ 4 min 732misprint. It reads, qui eisdem donavit adhuc mortem. The adhuc, still, just hangs in the air, not
pp. 200–200 · ≈ 4 min 733in opposition to humilitate, and so has the apostle relying both on God's humility and his majesty.
pp. 201–201 · ≈ 2 min 734in opposition to humilitate, and so has the apostle relying both on God's humility and his majesty.
pp. 201–201 · ≈ 2 min 735who would have had in common with him a Neoplatonist, dualist intellectual background. But the
pp. 201–201 · ≈ 2 min 736as catechumens enrolling for baptism at the beginning of Lent, we were signed with the sign of the
pp. 201–201 · ≈ 2 min 737as catechumens enrolling for baptism at the beginning of Lent, we were signed with the sign of the
pp. 201–201 · ≈ 2 min 738in patience. He has so far, he thinks, been confining himself to the first, and so has little time left
pp. 201–201 · ≈ 2 min 7399. That is, pride comes before a fall.
pp. 201–201 · ≈ 2 min 74010. See Rom 12:16.
pp. 201–202 · ≈ 6 min 741before the main vigil service really began; it is a kind of introduction to the liturgy—a somewhat
pp. 203–203 · ≈ 4 min 742Here he is, reluctantly, "boasting." And one of the things he boasts about is, not celebrating liturgical
pp. 203–203 · ≈ 4 min 743bustle going on, it seems the poor wicked pagans couldn't sleep, and so made the best of it and had
pp. 203–203 · ≈ 4 min 744Clearly he doesn't mean that those who are rivals of the sheep and envious of the Lord (here I think
pp. 203–203 · ≈ 4 min 745secondarily the church building, the great basilica in which the vigil was being celebrated.
pp. 203–203 · ≈ 4 min 746Easter vigil.
pp. 203–204 · ≈ 8 min 747again perhaps delivered while Augustine was still only a presbyter; but I would guess a year or two
pp. 205–205 · ≈ 2 min 748that sense a historical religion, it is nothing. So Augustine is instinctively guarding against Christian
pp. 205–205 · ≈ 2 min 749that sense a historical religion, it is nothing. So Augustine is instinctively guarding against Christian
pp. 205–205 · ≈ 2 min 750that sense a historical religion, it is nothing. So Augustine is instinctively guarding against Christian
pp. 205–205 · ≈ 2 min 751made grief-laden by dying; so let us call each time solemnly to mind, remem¬
pp. 206–206 · ≈ 3 min 752it is possible with a little application to find a reliable answer. I mean, the one
pp. 207–207 · ≈ 4 min 753promises to give us after the death of this body, or even after the end of this
pp. 207–207 · ≈ 4 min 754turn your minds particularly to the vigil we are keeping this night. We have been
pp. 208–208 · ≈ 5 min 755that Augustine is already a bishop. So I accept, while making more precise, the date suggested by
pp. 209–209 · ≈ 5 min 756ion, the laetum praemissum is the resurrection; "deposited," or advanced, as a foretaste or first
pp. 209–209 · ≈ 5 min 757back to the time of the psalmist. This looks very like a copyist's correction; I somehow don't think
pp. 209–209 · ≈ 5 min 758and hoc diem got changed into hodie (it would sound almost exactly the same), and then esse got
pp. 209–209 · ≈ 5 min 759Christmas. In this section he is expressing himself rather clumsily, and it is hard in some places to
pp. 209–209 · ≈ 5 min 760Sleep has its own dream life; and even if we forget our dreams the moment we wake, which is
pp. 209–209 · ≈ 5 min 761Sleep has its own dream life; and even if we forget our dreams the moment we wake, which is
pp. 209–209 · ≈ 5 min 762Sleep has its own dream life; and even if we forget our dreams the moment we wake, which is
pp. 209–209 · ≈ 5 min 763that evidently originated with extracts from sermons.
pp. 209–209 · ≈ 5 min 764procedure originate with the Romans, who likewise had the curious custom of beginning the year
pp. 209–209 · ≈ 5 min 76511. See Gn 1:2-5. It is not in fact clear, as he goes on to assume, that the days of Gn 1 began
pp. 209–209 · ≈ 5 min 766especially a sabbath which coincided with a feast like the passover, as it did in that year according
pp. 210–210 · ≈ 1 min 76713. See Rom 6:9.
pp. 210–211 · ≈ 5 min 768Augustine was already the bishop of Hippo Regius, and had been for some time, long enough at
pp. 212–212 · ≈ 4 min 769here and there in the Old Testament, "the heaven of heavens": = 1 heaven + 2 heavens. See Ps
pp. 212–212 · ≈ 4 min 770here and there in the Old Testament, "the heaven of heavens": = 1 heaven + 2 heavens. See Ps
pp. 212–212 · ≈ 4 min 7715. "Your mother the light" is presumably the Church, symbolized by all the lights blazing in the
pp. 212–212 · ≈ 4 min 772was good. And God divided between the light and the darkness; and God called
pp. 213–213 · ≈ 3 min 773the church, who communicate at the altar, who loudly praise the bishop or the
pp. 214–214 · ≈ 5 min 774suggests this date, against those who put the sermon ten years earlier, 400-405. But I agree with the
pp. 215–215 · ≈ 3 min 775congregation not to give in to this Donatist temptation. This could be a point in favor of the earlier
pp. 215–215 · ≈ 3 min 776congregation not to give in to this Donatist temptation. This could be a point in favor of the earlier
pp. 215–215 · ≈ 3 min 777congregation not to give in to this Donatist temptation. This could be a point in favor of the earlier
pp. 215–215 · ≈ 3 min 778congregation not to give in to this Donatist temptation. This could be a point in favor of the earlier
pp. 215–215 · ≈ 3 min 779congregation not to give in to this Donatist temptation. This could be a point in favor of the earlier
pp. 215–215 · ≈ 3 min 7807. Spicas vult invenire, non spinas.
pp. 215–215 · ≈ 3 min 781stamina to give you a sermon to equal them in length, and you couldn't take it,
pp. 216–216 · ≈ 3 min 782arranged, or whether when they are being furnished, or whether when what had
pp. 217–217 · ≈ 5 min 783and appearance was laid bare. It was invisible and without arrangement, and
pp. 218–218 · ≈ 4 min 784said in between his sighs and the groans of his love, My tears have become bread
pp. 219–219 · ≈ 5 min 785make contact with your minds, with your inner selves by some sort of suitable
pp. 220–221 · ≈ 10 min 786or fourth Easter as bishop. I wonder if he ever again preached such a long sermon at the end of the
pp. 222–222 · ≈ 5 min 787but coming after all the readings of the vigil, and the singing, it would certainly leave a modern
pp. 222–222 · ≈ 5 min 788only what he is not (Thomas Aquinas, Summa Theologiae, la, q.3, prol.).
pp. 222–222 · ≈ 5 min 789mind of the evangelist John himself. The inspiration for his prologue about the Word, the Logos,
pp. 222–222 · ≈ 5 min 790mind of the evangelist John himself. The inspiration for his prologue about the Word, the Logos,
pp. 222–222 · ≈ 5 min 791(Gn 1.1-2); the works of distinction or division, what is here called sorting out and arranging (Gn
pp. 222–222 · ≈ 5 min 792(Gn 1.1-2); the works of distinction or division, what is here called sorting out and arranging (Gn
pp. 222–222 · ≈ 5 min 793to be engaged at the time in writing Books V-VII of his The Trinity, where among other things he
pp. 222–222 · ≈ 5 min 794to be engaged at the time in writing Books V-VII of his The Trinity, where among other things he
pp. 222–222 · ≈ 5 min 795material images, and is content to warn us not to identify the images with the realities they so
pp. 222–222 · ≈ 5 min 796material images, and is content to warn us not to identify the images with the realities they so
pp. 222–222 · ≈ 5 min 797away from the Trinity and the right way of thinking about it.
pp. 223–223 · ≈ 4 min 798Was he perhaps preaching in a country parish?
pp. 223–223 · ≈ 4 min 799a subtle difference.
pp. 223–223 · ≈ 4 min 800and the Greek Hephaestus.
pp. 223–223 · ≈ 4 min 801... ; and in the second volutariis... cogitationibus instead of voluntariis... ; two very uncommon
pp. 223–223 · ≈ 4 min 802wheels, he is certainly confusing his translator! How this helps him get from I am who am to the
pp. 223–223 · ≈ 4 min 803was being quite extraordinarily careless with his grammar. As the distinguished Loeb edition of the
pp. 223–223 · ≈ 4 min 804his name was. Here he in fact tells Moses to tell the people that the God of Abraham, Isaac, and
pp. 223–223 · ≈ 4 min 805he—or his version, but I suspect it is himself (after all, he had been up all night, and was getting as
pp. 223–223 · ≈ 4 min 80622 to Sermon 15A, volume 1 of these sermons. There it is mistakenly asserted that the text is also
pp. 223–223 · ≈ 4 min 807eternal salvation, he gave his disciples some advice, and said, Watch and pray, lest
pp. 224–224 · ≈ 3 min 808night when we recall that the Lord was buried, let us keep awake during the time
pp. 224–224 · ≈ 3 min 809Easter vigil. That could be a reason, as was suggested there (see Sermon 19, note 1), for dating it to
pp. 225–225 · ≈ 3 min 810believe Augustine to some extent grew out of in his later years. See Sermon 218B, note 9; and in
pp. 225–226 · ≈ 6 min 811of any such custom in Augustine's time as watching at the altar of repose during the night of Maundy
pp. 227–227 · ≈ 4 min 812of any such custom in Augustine's time as watching at the altar of repose during the night of Maundy
pp. 227–227 · ≈ 4 min 813of any such custom in Augustine's time as watching at the altar of repose during the night of Maundy
pp. 227–227 · ≈ 4 min 814of any such custom in Augustine's time as watching at the altar of repose during the night of Maundy
pp. 227–227 · ≈ 4 min 815charging Jesus before Pilate because it is not lawful for us to put anyone to death (Jn 18:31). In this
pp. 227–227 · ≈ 4 min 816charging Jesus before Pilate because it is not lawful for us to put anyone to death (Jn 18:31). In this
pp. 227–227 · ≈ 4 min 817grammatically into the sentence. I am supposing that the stenographer heard my proposed reading
pp. 227–227 · ≈ 4 min 8188. See Lk 19:14.
pp. 227–227 · ≈ 4 min 8199. See Ps 88:5.
pp. 227–227 · ≈ 4 min 820unaware, after all, of what you are doing—that this vigil has been dedicated to
pp. 228–228 · ≈ 3 min 821resurrection of the flesh for the kingdom; it's the model or sample of this that
pp. 228–228 · ≈ 3 min 822he was still going to rise again, but the memory of his resurrection is being
pp. 229–229 · ≈ 4 min 8233; see note 4 below. The general tone also strikes me as being somehow more mature, more relaxed
pp. 229–229 · ≈ 4 min 824about the Magi, calling them too, like the Jews, "far distant night"; and is altogether less virulent
pp. 229–229 · ≈ 4 min 825this rather more suitable text; another indication, as it seems to me, of a rather more mature judgment.
pp. 229–229 · ≈ 4 min 826to a congregation which he is visiting; not, then, in the main basilica of Hippo Regius. But another
pp. 229–229 · ≈ 4 min 827with its annual recurrence renews and refurbishes the memory of the Lord's
pp. 230–230 · ≈ 3 min 828have been singing, For he has been gloriously extolled, who has already granted
pp. 231–231 · ≈ 4 min 829vigil service, just before the Easter eucharist was celebrated, and not at the beginning as a kind of
pp. 231–231 · ≈ 4 min 830been said, it has still to be rendered "temptations."
pp. 232–232 · ≈ 2 min 831been said, it has still to be rendered "temptations."
pp. 232–232 · ≈ 2 min 832Doubtless it had the same context in Augustine's North African liturgy; but it also seems from what
pp. 232–232 · ≈ 2 min 833Doubtless it had the same context in Augustine's North African liturgy; but it also seems from what
pp. 232–232 · ≈ 2 min 834jumenta, that is, their aids. Augustine thought, wrongly, that jumentum, a beast of burden, derives
pp. 232–232 · ≈ 2 min 835solemn anniversary of that night in which the Lord Jesus Christ rose again from
pp. 233–233 · ≈ 3 min 836our adversary the devil is prowling round like a roaring lion, seeking whom he
pp. 233–233 · ≈ 3 min 837watch for him, seeing that he slept of his own accord for us. He went to sleep,
pp. 234–234 · ≈ 4 min 838what point in the whole vigil the sermon was preached at, prompted by the closing sentence, see
pp. 234–234 · ≈ 4 min 839it to the Father. We say the Lord's prayer in the Son and with the Son, addressing it to our common
pp. 234–234 · ≈ 4 min 840it to the Father. We say the Lord's prayer in the Son and with the Son, addressing it to our common
pp. 234–234 · ≈ 4 min 841it to the Father. We say the Lord's prayer in the Son and with the Son, addressing it to our common
pp. 234–234 · ≈ 4 min 842of the great eucharistic prayer, just before the recitation of the Lord's prayer, as a kind of invitation
pp. 234–234 · ≈ 4 min 843the night, putting darkness to flight with all these lights, and making our faith
pp. 235–235 · ≈ 3 min 844eyes of our hearts, not of flesh, are fixed, this the just and holy purpose of
pp. 235–235 · ≈ 3 min 845view in which he is supported, against Cicero, by most modem etymologists. Religion is what binds
pp. 236–236 · ≈ 5 min 846view in which he is supported, against Cicero, by most modem etymologists. Religion is what binds
pp. 236–236 · ≈ 5 min 847view in which he is supported, against Cicero, by most modem etymologists. Religion is what binds
pp. 236–236 · ≈ 5 min 848the doctrine of the Church as the body of Christ, and of us as his members, to its ultimate, heavenly
pp. 236–236 · ≈ 5 min 849Uitrones. I think he must have inadvertently left out a phrase or two, having perhaps first learned
pp. 236–236 · ≈ 5 min 850in English—even though "with the speed of light" is perhaps just a little too quick for what Augustine
pp. 237–237 · ≈ 1 min 8516. See Mk 14:38.
pp. 237–238 · ≈ 4 min 852an early date to this sermon. Such elaborate contortions are, to be sure, characteristic of his mind,
pp. 239–239 · ≈ 1 min 853shrine of the temple. But it was read by the early Church, in its Greek and Latin versions, as referring
pp. 239–239 · ≈ 1 min 854shrine of the temple. But it was read by the early Church, in its Greek and Latin versions, as referring
pp. 239–239 · ≈ 1 min 855shrine of the temple. But it was read by the early Church, in its Greek and Latin versions, as referring
pp. 239–239 · ≈ 1 min 856ally by the apostles.
pp. 239–239 · ≈ 1 min 8576. See Mt 13:32.
pp. 239–240 · ≈ 5 min 858being preached in Hippo Regius, it was delivered not in the main basilica, but in some suburban
pp. 241–241 · ≈ 1 min 859occurred to me that the expression "house of prayer" may have come to mean something like a small
pp. 241–241 · ≈ 1 min 860the demons.
pp. 241–241 · ≈ 1 min 861me to place it in the years of Augustine'smaturity as a preacher; say, about 415.
pp. 242–242 · ≈ 3 min 862expected in Sermon 223G, where instead one got bandits, or burglars, latrones, keeping awake in
pp. 243–243 · ≈ 1 min 8633. See Mk 12:25.
pp. 243–244 · ≈ 3 min 864This indeed may well be just a misprint; or else a copyist's similar kind of oversight.
pp. 245–245 · ≈ 1 min 865This indeed may well be just a misprint; or else a copyist's similar kind of oversight.
pp. 245–245 · ≈ 1 min 866of falling down; and he is of course referring to the fall of the human race in Adam.
pp. 245–245 · ≈ 1 min 867in order to balance the inculpabilem mortem of the first part of the sentence.
pp. 245–245 · ≈ 1 min 868mixed in with the people of God, now that the sacraments have been solemnly
pp. 246–246 · ≈ 3 min 869devil forms his own parties, and never stops talking in the hearts of those whom
pp. 246–246 · ≈ 3 min 870you that have wives, don't go looking for anything else; those of you who
pp. 247–247 · ≈ 5 min 871The sermon comes down to us in two distinct recensions, the Maurist (M), and that of the Revue
pp. 248–248 · ≈ 4 min 872ceding week; but he also probably included under "the sacraments," the special daily services and
pp. 249–249 · ≈ 6 min 873from unlawful business, from disputes. Turn your backs on drunkenness. Dread adultery like death."
pp. 249–249 · ≈ 6 min 874from unlawful business, from disputes. Turn your backs on drunkenness. Dread adultery like death."
pp. 249–249 · ≈ 6 min 875bitter into the sweet."
pp. 249–249 · ≈ 6 min 876bitter into the sweet."
pp. 249–249 · ≈ 6 min 877bitter into the sweet."
pp. 249–249 · ≈ 6 min 878bitter into the sweet."
pp. 249–249 · ≈ 6 min 879God had said, The day you eat you shall die the death. Along comes the enemy and says, 'What's
pp. 249–249 · ≈ 6 min 880God had said, The day you eat you shall die the death. Along comes the enemy and says, 'What's
pp. 249–249 · ≈ 6 min 88116. "We" being bishops in general. Although these actions look like "calling in debts," they are
pp. 249–249 · ≈ 6 min 88216. "We" being bishops in general. Although these actions look like "calling in debts," they are
pp. 249–249 · ≈ 6 min 88316. "We" being bishops in general. Although these actions look like "calling in debts," they are
pp. 249–249 · ≈ 6 min 884a need for God to listen to me, and do something silently in your hearts."
pp. 249–249 · ≈ 6 min 885"Fine; whether you like it or not, the one who sleeps with you, besides your wife, I've already
pp. 249–249 · ≈ 6 min 886"Fine; whether you like it or not, the one who sleeps with you, besides your wife, I've already
pp. 249–249 · ≈ 6 min 88720. The bishop's cathedra, or throne.
pp. 249–249 · ≈ 6 min 88821. Crows only speak Latin, I regret to say.
pp. 249–249 · ≈ 6 min 88922. Baptism, confirmation, eucharist; all received during the vigil the previous night.
pp. 249–249 · ≈ 6 min 89023. That is, the grace above all of baptism; but also of confirmation and first communion.
pp. 249–249 · ≈ 6 min 89124. For you, the equivalent of coming down from the cross would be giving in to such tempta-
pp. 249–250 · ≈ 7 min 892infinite depths of the divine graciousness toward us. What, after all, was he
pp. 251–251 · ≈ 3 min 893were made through him. What's all things? Whatever was made by God was
pp. 252–252 · ≈ 5 min 894of God through which all things were made, how could he be enclosed in the
pp. 252–252 · ≈ 5 min 895have wanted to say; still, from the crumbs of your table I have managed to feed
pp. 253–253 · ≈ 5 min 896with the usage, and if it was translated "to the infants," readers might wonder what Augustine was
pp. 254–254 · ≈ 5 min 897when he was not."
pp. 255–255 · ≈ 2 min 898as the great work, equal in greatness to the creation, from which the Holy Spirit must not be sepa¬
pp. 255–255 · ≈ 2 min 899speaking to these raw, newly baptized, largely illiterate Christians—not even he understands.
pp. 255–255 · ≈ 2 min 900speaking to these raw, newly baptized, largely illiterate Christians—not even he understands.
pp. 255–255 · ≈ 2 min 901the first line of verse 8, which actually says in his version they will be intoxicated by/get drunk on
pp. 255–255 · ≈ 2 min 902or religious babyhood is not a state to remain in.
pp. 255–255 · ≈ 2 min 903or religious babyhood is not a state to remain in.
pp. 255–256 · ≈ 6 min 904morning, presumably a eucharist; then, as we learn from Sermon 225, 4, they are all going to
pp. 257–257 · ≈ 3 min 905morning, presumably a eucharist; then, as we learn from Sermon 225, 4, they are all going to
pp. 257–257 · ≈ 3 min 906morning, presumably a eucharist; then, as we learn from Sermon 225, 4, they are all going to
pp. 257–257 · ≈ 3 min 907morning, presumably a eucharist; then, as we learn from Sermon 225, 4, they are all going to
pp. 257–257 · ≈ 3 min 908morning, presumably a eucharist; then, as we learn from Sermon 225, 4, they are all going to
pp. 257–259 · ≈ 11 min 909perfect accord: Fischer, who suggests 412-413, and Kunzelmann who favors 416-417. The sermon,
pp. 260–260 · ≈ 4 min 910or canon of the Mass.
pp. 260–260 · ≈ 4 min 911misconceptions about the sacraments or the Holy Spirit.
pp. 260–260 · ≈ 4 min 912seems to mean the successive stages of the eucharistic prayer, beginning with the exchange between
pp. 260–260 · ≈ 4 min 913seems to mean the successive stages of the eucharistic prayer, beginning with the exchange between
pp. 260–260 · ≈ 4 min 914body, whereas in English it is the metaphorical sense of "member" that has become the ordinary
pp. 260–260 · ≈ 4 min 915body, whereas in English it is the metaphorical sense of "member" that has become the ordinary
pp. 260–260 · ≈ 4 min 916sacrifice all is plain. Then it continues—I leave out variously suggested punctuations—quod de¬
pp. 260–260 · ≈ 4 min 917elements, but passes straight to the ultimate meaning of the eucharist, the ultimate grace signified
pp. 260–260 · ≈ 4 min 918sermon, because even if the spirit is willing, still the flesh is weak;2 all the same,
pp. 261–261 · ≈ 3 min 919sacrament of the altar.8 We have explained to them about the sacrament of the
pp. 262–262 · ≈ 4 min 920Sunday itself. I don't quite understand how he would explain the first sentence in that case. The
pp. 263–263 · ≈ 3 min 921to the Infants, because that has already been done. Hence my longer paraphrase.
pp. 263–263 · ≈ 3 min 922to the Infants, because that has already been done. Hence my longer paraphrase.
pp. 263–263 · ≈ 3 min 923to the Infants, because that has already been done. Hence my longer paraphrase.
pp. 263–263 · ≈ 3 min 924centuries. And so we have the astonishing, the appalling situation of "third world debt"; and while
pp. 263–263 · ≈ 3 min 925what weight is on the material plane; it carries persons to their proper places. Commenting on one
pp. 263–263 · ≈ 3 min 926immediately before communion, as suggested in note 2 to Sermon 227? Again questions without
pp. 263–263 · ≈ 3 min 927immediately before communion, as suggested in note 2 to Sermon 227? Again questions without
pp. 263–263 · ≈ 3 min 928sacrament of the altar, which they need for their edification.
pp. 263–263 · ≈ 3 min 929sacrament of the altar, which they need for their edification.
pp. 263–263 · ≈ 3 min 930evidence, presumably must be external.
pp. 264–264 · ≈ 2 min 931before the baptism of the neophytes; probably at the Easter vigil, but possibly at Pentecost.
pp. 264–264 · ≈ 2 min 932other two sections of the sentence.
pp. 264–264 · ≈ 2 min 933see that food and drink upon this table of the Lord's in a new light, and receive
pp. 265–265 · ≈ 3 min 934had received from us, has become our high priest for ever, and has given us the
pp. 265–265 · ≈ 3 min 935members of Christ in the body of Christ; receive and drink the blood of Christ.
pp. 266–266 · ≈ 5 min 936sacrament, after all, doesn't present you with the body of Christ in such a way
pp. 266–266 · ≈ 5 min 937order to be unleavened loaves of sincerity and truth (1 Cor 5:8); or if you keep
pp. 267–267 · ≈ 4 min 938scholars question the sermon's authenticity. There is nothing obviously un-Augustinian about the
pp. 267–267 · ≈ 4 min 939think of a suitable English equivalent.
pp. 267–267 · ≈ 4 min 940think of a suitable English equivalent.
pp. 267–267 · ≈ 4 min 941think of a suitable English equivalent.
pp. 267–267 · ≈ 4 min 942amount about the eucharist, and that the so-called "discipline of the secret" was scarcely more than
pp. 267–267 · ≈ 4 min 943sacrifice—which is as it should be.
pp. 267–267 · ≈ 4 min 944sacrifice—which is as it should be.
pp. 267–267 · ≈ 4 min 945sacrifice—which is as it should be.
pp. 267–267 · ≈ 4 min 946food in that it doesn't turn into those who eat it, but on the contrary, they become what they eat. But
pp. 267–267 · ≈ 4 min 94710. In all likelihood this, from the words 'While he was keeping passover," was the formula of
pp. 267–267 · ≈ 4 min 948as the body of Christ and the bride of Christ.
pp. 268–268 · ≈ 1 min 949as the body of Christ and the bride of Christ.
pp. 268–268 · ≈ 1 min 950practically anything. For the same interpretation of the woman putting yeast in three measures of
pp. 268–268 · ≈ 1 min 951Church, not breaking away in schismatic movements, like the Donatists. This may possibly indicate
pp. 268–268 · ≈ 1 min 952and wine; but this bread and wine, when the word is applied to it, becomes the
pp. 269–269 · ≈ 3 min 953has been made is one,6 mind you are one yourselves too in the same way, by
pp. 269–269 · ≈ 3 min 954heard is being explained to you and also what you answered—or perhaps you
pp. 270–270 · ≈ 5 min 955fact as a chain of scattered fragments—every other sentence, as it were, from sections 1 and 2. The
pp. 271–271 · ≈ 5 min 956''realist" in stating the reality of Christ's presence in the sacrament—"this bread and wine becomes
pp. 271–271 · ≈ 5 min 957''realist" in stating the reality of Christ's presence in the sacrament—"this bread and wine becomes
pp. 271–271 · ≈ 5 min 958tribulum, round and round over the sheaves on the threshing-floor; it still is in communities where
pp. 272–272 · ≈ 3 min 959both Latin and Greek, presupposes the order baptism, confirmation, first communion. This is indeed
pp. 272–272 · ≈ 3 min 960was unity signified by all the small loaves the faithful had brought being piled in one heap on one
pp. 272–272 · ≈ 3 min 961haps the exorcisms, but also their always being sent out of church before the Mass of the faithful
pp. 272–272 · ≈ 3 min 962haps the exorcisms, but also their always being sent out of church before the Mass of the faithful
pp. 272–272 · ≈ 3 min 963formula, Sursum corda.
pp. 272–272 · ≈ 3 min 964sumes, to the divine act of changing the bread and wine into the body and blood of Christ.
pp. 272–272 · ≈ 3 min 96513. See 1 Cor 11:29.
pp. 272–272 · ≈ 3 min 966"Infants"; you above all that are seeing this only now,2 listen to what it all means,
pp. 273–273 · ≈ 4 min 967look at it a little more carefully, and see how it comes about. How does bread
pp. 274–274 · ≈ 5 min 968we say both when we greet you from the apse,8 and as often as we pray; because
pp. 274–274 · ≈ 5 min 969characteristic of Augustine. Does this very authenticity here strengthen the doubt about authenticity
pp. 275–275 · ≈ 5 min 970at the Easter vigil. But perhaps there were several of the newly baptized who for reasons of poor
pp. 275–275 · ≈ 5 min 9715:17), compared very boldly and significantly to eucharistic transubstantiation (a word Augustine
pp. 275–275 · ≈ 5 min 972and panis masculine; which one could ascribe to a copyist's carelessness, but not, I think, to
pp. 275–275 · ≈ 5 min 973and panis masculine; which one could ascribe to a copyist's carelessness, but not, I think, to
pp. 275–275 · ≈ 5 min 974when mixed into dough, because water is added—which is more evident in the Latin word conspar-
pp. 275–275 · ≈ 5 min 9757. In the Latin these two sentences occur in the reverse order. So the first interrupts, with no
pp. 275–275 · ≈ 5 min 976of the text's magna affectu, which would mean something like "great in feeling," which would
pp. 276–276 · ≈ 1 min 977of the text's magna affectu, which would mean something like "great in feeling," which would
pp. 276–276 · ≈ 1 min 978continues to make; I mean, he makes every day as follows: he makes his sun
pp. 277–277 · ≈ 4 min 979together, joy in the psalms and hymns, joy in the memory of Christ's passion
pp. 278–278 · ≈ 4 min 980likely time, in view of the theme, This is the day which the Lord has made. It gives us an Augustine
pp. 279–279 · ≈ 3 min 981God sends his rain upon the just,
pp. 279–279 · ≈ 3 min 982Jeremiah didn't mention; the opposite of the one he did. This is the first incoherence.
pp. 279–279 · ≈ 3 min 983qualifies the statement; even if they do, they belong symbolically to the night.
pp. 279–279 · ≈ 3 min 984qualifies the statement; even if they do, they belong symbolically to the night.
pp. 279–279 · ≈ 3 min 985qualifies the statement; even if they do, they belong symbolically to the night.
pp. 279–279 · ≈ 3 min 986night, to support his statement that to people who are night, in contrast to those who are the day
pp. 279–279 · ≈ 3 min 987in a saying of our Lord's, Mt 24:42-44. That is why it is called a "testimony" which we are here
pp. 279–279 · ≈ 3 min 988throughout Easter week.
pp. 279–279 · ≈ 3 min 98910. The day, we must remember, being here the new Christian who has gone and got drunk.
pp. 279–279 · ≈ 3 min 99011. No; but preoccupation with health produces one of the most virulent species of bore.
pp. 279–279 · ≈ 3 min 991celebrating these paschal days, the Jews, as opponents of this splendid manifes¬
pp. 280–280 · ≈ 3 min 992feast, as the apostle says, not in the old leaven and that of wickedness, but in the
pp. 281–281 · ≈ 4 min 993especially with the passion of Jesus Christ. But that he should devote the whole of a very brief
pp. 281–281 · ≈ 4 min 994the world is not far off. The nocturnas quasdam figuras of the Jews are their rituals and feasts, such
pp. 281–281 · ≈ 4 min 995separated the two by importing the wholly pagan term "Easter" for the Christian Pasch, makes the
pp. 281–281 · ≈ 4 min 996said, 'Thus the Word, prefigured in the animal, fully expressed in the man," etc. His use, indeed,
pp. 281–281 · ≈ 4 min 997I suppose he means that in eating the Passover while killing Christ they are, in Paul's words, eating
pp. 281–281 · ≈ 4 min 998it is put, it is the result of, and means, their failure to interpret the Passover as prefiguring the sacrifice
pp. 281–281 · ≈ 4 min 999handed over for our transgressions, and rose again for our justification (Rom
pp. 282–282 · ≈ 3 min 1000things our daily celebration of the Pasch, of Easter. What I mean is that we
pp. 282–282 · ≈ 3 min 1001rather than on Easter day.
pp. 283–283 · ≈ 3 min 1002them the reproach of Egypt." Here, by the opprobrium nativitatis, Augustine is evidently referring
pp. 283–283 · ≈ 3 min 1003helps us to appreciate the newness of life in Christ at Easter, and whets our appetite for the bliss of
pp. 283–283 · ≈ 3 min 1004we bear with, the other which we desire. He is, after all, quite powerful enough
pp. 284–284 · ≈ 3 min 1005crowd that had assembled was astonished at the apostles and those who were
pp. 285–285 · ≈ 4 min 1006passion signified our old life,5 so his resurrection is the sacrament, the model,
pp. 286–286 · ≈ 5 min 1007Christ illustrated by the resurrection of the body. That actual thing itself, how¬
pp. 287–287 · ≈ 5 min 1008troubles. Here he is shifting his ground, and referring it to the "old life" of sin; and I take him really
pp. 288–288 · ≈ 2 min 1009troubles. Here he is shifting his ground, and referring it to the "old life" of sin; and I take him really
pp. 288–288 · ≈ 2 min 1010troubles. Here he is shifting his ground, and referring it to the "old life" of sin; and I take him really
pp. 288–288 · ≈ 2 min 1011troubles. Here he is shifting his ground, and referring it to the "old life" of sin; and I take him really
pp. 288–288 · ≈ 2 min 1012troubles. Here he is shifting his ground, and referring it to the "old life" of sin; and I take him really
pp. 288–288 · ≈ 2 min 10136. See 2 Pt 2:22.
pp. 288–288 · ≈ 2 min 10147. See Mt 20:1-16.
pp. 288–288 · ≈ 2 min 10158. Not only himself, but the clergy with him in the apse.
pp. 288–288 · ≈ 2 min 10169. Reading Quisquis hominum instead of... hominenv, "Anyone who hires a man as a worker."
pp. 288–288 · ≈ 2 min 101710. A familiar little jingle: Esurientes reficit, sed ipse non deficit.
pp. 288–288 · ≈ 2 min 1018when told about it; and they were chided by the Lord, now present among them,
pp. 289–289 · ≈ 3 min 1019the threshing floor that was threshed then. I mean, if we were to think a bit, my
pp. 290–290 · ≈ 5 min 1020Jacob all the same is our father; he prevailed over the angel and was blessed by
pp. 291–291 · ≈ 4 min 1021one is much more generous in spirit.
pp. 291–291 · ≈ 4 min 1022one is much more generous in spirit.
pp. 291–291 · ≈ 4 min 1023were the first to see the Lord after he had risen.
pp. 291–291 · ≈ 4 min 10243. See Lk 24:4-27.
pp. 291–291 · ≈ 4 min 10254. The reference seems primarily to be to the conversion of Cornelius and his household, Acts
pp. 291–291 · ≈ 4 min 10265. See 2 Thes 3:2.
pp. 291–291 · ≈ 4 min 1027tendency to unbelief? It rather looks like it. If so, he has a forerunner in Hosea, who is not at all
pp. 292–292 · ≈ 2 min 1028tendency to unbelief? It rather looks like it. If so, he has a forerunner in Hosea, who is not at all
pp. 292–292 · ≈ 2 min 1029tendency to unbelief? It rather looks like it. If so, he has a forerunner in Hosea, who is not at all
pp. 292–292 · ≈ 2 min 1030the play on Jacob's name—and an element in his character. The way he treated Esau shows he was
pp. 292–292 · ≈ 2 min 1031because "Seeing God," more or less, is the meaning of the name Jacob goes on in the next verse or
pp. 292–292 · ≈ 2 min 1032multitude.
pp. 292–292 · ≈ 2 min 1033multitude.
pp. 292–292 · ≈ 2 min 1034now that he was not going to die any more, to remove the fear of death from
pp. 293–293 · ≈ 3 min 1035he is of one substance with the Father.2 They confess that he's God, deny that
pp. 293–296 · ≈ 17 min 1036Wednesday, some on the Thursday of Easter week. It survives as a series of fragments, which have
pp. 297–297 · ≈ 4 min 1037because they refused to accord the Son and Holy Spirit the title of "true God." For them only the
pp. 297–297 · ≈ 4 min 1038generally interpreted as depicting the fall of Satan. Culmann, in an exegesis of Phil 2:5-11 more
pp. 297–297 · ≈ 4 min 10394. usurpatio est, non dignatio. I am not at all sure of what he means by dignatio in this context.
pp. 297–297 · ≈ 4 min 10405. See Lk 20:36.
pp. 297–297 · ≈ 4 min 10416. See Wis 9:15.
pp. 297–297 · ≈ 4 min 10427. The sentence, interrupted once, never gets finished.
pp. 297–297 · ≈ 4 min 10438. That is, "Father-suffered-ites."
pp. 297–297 · ≈ 4 min 10449. Alternative, indeed opposite to Arianism.
pp. 297–297 · ≈ 4 min 1045still preoccupied with "one." But at least the passage will show up the difficulties of trinitarian
pp. 298–298 · ≈ 5 min 1046and substitutes "is," est; it's as though he were more afraid of the Arian Charybdis than of the
pp. 298–298 · ≈ 5 min 1047Behold your king, and Shall I crucify your king? (Jn 19:14-15)?
pp. 298–298 · ≈ 5 min 1048of his text, which talks of tria millia animae\ millia being a neuter plural noun, treated as an adjective
pp. 298–298 · ≈ 5 min 1049Holy Spirit is one God."
pp. 298–298 · ≈ 5 min 1050Holy Spirit is one God."
pp. 298–298 · ≈ 5 min 1051Quid erat in principio?: "that's what the Word made. What was in the beginning?"
pp. 298–298 · ≈ 5 min 1052Christian faith. After all, that he was bom as a human being of a human being
pp. 299–299 · ≈ 3 min 1053can't5—what they want so eagerly, you see, is good, but they don't look for what
pp. 300–300 · ≈ 5 min 1054follows: "What were you afraid of, you people whom I created, and whom I did
pp. 301–301 · ≈ 5 min 1055something to be got through—helplessness, total dependency, inability to communicate, a scarcely
pp. 302–302 · ≈ 5 min 1056explicitly (in his differently punctuated version of it) in section 3 below.
pp. 303–303 · ≈ 5 min 1057explicitly (in his differently punctuated version of it) in section 3 below.
pp. 303–303 · ≈ 5 min 1058star of the morning, was the greatest of the angels; secondly that the human race was created in order
pp. 303–303 · ≈ 5 min 1059star of the morning, was the greatest of the angels; secondly that the human race was created in order
pp. 303–303 · ≈ 5 min 1060on in his own person.
pp. 303–303 · ≈ 5 min 1061on in his own person.
pp. 303–303 · ≈ 5 min 1062himself. All I can think of is that he had two kinds of wish to live in mind. The first is simply to go
pp. 303–303 · ≈ 5 min 1063himself. All I can think of is that he had two kinds of wish to live in mind. The first is simply to go
pp. 303–303 · ≈ 5 min 1064conclusion he presumably intended to draw from it, because he goes off on another tack, the inevi¬
pp. 303–303 · ≈ 5 min 1065margin of Acts 17:31 to Psalms 9:8, 96:13, and 98:9—all statements of the coming judgment,
pp. 303–303 · ≈ 5 min 1066margin of Acts 17:31 to Psalms 9:8, 96:13, and 98:9—all statements of the coming judgment,
pp. 303–303 · ≈ 5 min 1067because miserable. The moral sense, though, is not excluded, as he shortly goes on to speak of the
pp. 303–303 · ≈ 5 min 1068because miserable. The moral sense, though, is not excluded, as he shortly goes on to speak of the
pp. 303–303 · ≈ 5 min 106916. See Sermon 16, 1-2.
pp. 303–303 · ≈ 5 min 1070formally recited every year in a regular order. Today we heard how the Lord
pp. 304–304 · ≈ 3 min 1071the Christ to suffer, and rise again from the dead on the third day, and for
pp. 304–304 · ≈ 3 min 1072the Holy Spirit, filling the disciples; they spoke with the tongues of all nations.
pp. 305–305 · ≈ 5 min 1073dained, among whom Stephen stood out, full of the Holy Spirit. When they were
pp. 306–306 · ≈ 4 min 1074between 400 and 410; Kunzelmann and Fischer agreee with the manuscript title that it was preached
pp. 306–306 · ≈ 4 min 1075impossible to swallow. Augustine is at the very least reminding them that this puts them at odds
pp. 306–306 · ≈ 4 min 1076"beginning," incipientes being the nominative plural of the participle, not a gerund.
pp. 307–307 · ≈ 2 min 1077in the Latin of Augustine's time the words could mean husband and wife, as their derivatives do in
pp. 307–307 · ≈ 2 min 1078miracle of speaking with tongues, 2:14-36, was also spoken in tongues, or at least heard in all the
pp. 307–307 · ≈ 2 min 1079miracle of speaking with tongues, 2:14-36, was also spoken in tongues, or at least heard in all the
pp. 307–307 · ≈ 2 min 1080he primarily means that their believing in Christ was a kind of drinking of his blood; see Jn 6:35.
pp. 307–307 · ≈ 2 min 1081he primarily means that their believing in Christ was a kind of drinking of his blood; see Jn 6:35.
pp. 307–307 · ≈ 2 min 1082he primarily means that their believing in Christ was a kind of drinking of his blood; see Jn 6:35.
pp. 307–307 · ≈ 2 min 1083to give in their names for baptism at Pentecost.
pp. 307–307 · ≈ 2 min 1084to "serve tables" (6:2). Stephen, however, was so full of the Holy Spirit that he could not limit
pp. 307–307 · ≈ 2 min 108512. The apostles.
pp. 307–307 · ≈ 2 min 108613. See Sermon 116, 6.
pp. 307–307 · ≈ 2 min 1087resurrection by many and various2 proofs, in order to build up faith and trust,
pp. 308–308 · ≈ 3 min 1088"What's wrong with our belief, when we believe that Christ, who is God, was
pp. 309–309 · ≈ 5 min 1089doubting at the same time; both seeing and touching, and scarcely believing.
pp. 309–309 · ≈ 5 min 1090little games with the human senses, he reached his hand out to the scriptures.
pp. 310–310 · ≈ 5 min 1091body? The head is Christ, the body is the Church. The apostles could see the
pp. 311–311 · ≈ 4 min 1092proposed by Fischer and Kunzelmann, and is to be preferred, above all for the reasons suggested in
pp. 311–311 · ≈ 4 min 1093Manichees and their arguments there and then. The Manichees continued to exist, of course, through¬
pp. 312–312 · ≈ 3 min 1094Manichees and their arguments there and then. The Manichees continued to exist, of course, through¬
pp. 312–312 · ≈ 3 min 1095Manichees and their arguments there and then. The Manichees continued to exist, of course, through¬
pp. 312–312 · ≈ 3 min 1096"fundamentalists"), who not only courted martyrdom, but also, if it failed to respond to their ad¬
pp. 312–312 · ≈ 3 min 1097"fundamentalists"), who not only courted martyrdom, but also, if it failed to respond to their ad¬
pp. 312–312 · ≈ 3 min 1098partem tolle, partem caritatis: Remove the boastfulness portion, the charity portion. A copyist's
pp. 312–312 · ≈ 3 min 1099ways, and he will conclude by dealing with Donatist ways, not of eliminating the resurrection, which
pp. 312–312 · ≈ 3 min 1100that in which he has dealt with Manichees and pagans, that it seems unlikely the sermon was preached
pp. 312–312 · ≈ 3 min 1101that in which he has dealt with Manichees and pagans, that it seems unlikely the sermon was preached
pp. 312–312 · ≈ 3 min 1102that in which he has dealt with Manichees and pagans, that it seems unlikely the sermon was preached
pp. 312–312 · ≈ 3 min 1103that in which he has dealt with Manichees and pagans, that it seems unlikely the sermon was preached
pp. 312–312 · ≈ 3 min 1104year. Just as it's not enough, you see, for what is written to be read only once,
pp. 313–313 · ≈ 4 min 1105was in the presence of his disciples, in his visible flesh, in his bodily bulk that
pp. 314–314 · ≈ 5 min 1106treatments of this point. It is not notable for clarity, and those who hadn't heard him on the theme
pp. 315–315 · ≈ 1 min 1107The correct form is the deponent ausus est. It is possible that popular Latin had produced a "regular"
pp. 315–315 · ≈ 1 min 1108view, be the charity of the subject of the sentence, Saul. But that hardly makes sense; so it has to be
pp. 315–315 · ≈ 1 min 11094. See Phil 2:6-7.
pp. 315–315 · ≈ 1 min 1110resurrection according to John, and we heard how the Lord was looked for by
pp. 316–316 · ≈ 3 min 1111yet ascended to my Father? As for Go and tell my disciples, I am ascending to
pp. 317–317 · ≈ 5 min 1112say that they believed he had been ablatum, taken away, something they inferred from his simply
pp. 318–318 · ≈ 5 min 11133.1 propose a slightly different, and I like to think'a rather more nuanced, interpretation of my
pp. 318–318 · ≈ 5 min 1114stand. Can you imagine Augustine, of all people, ever saying such a thing? This naturally upsets
pp. 318–318 · ≈ 5 min 1115stand. Can you imagine Augustine, of all people, ever saying such a thing? This naturally upsets
pp. 318–318 · ≈ 5 min 11165. See Ps 110:3.
pp. 318–318 · ≈ 5 min 1117solemnly recited at this time every year, as witnesses to the resurrection of the
pp. 319–319 · ≈ 3 min 1118God forbid, God preserve us! That I should say that even in this congregation,
pp. 320–320 · ≈ 5 min 1119way that is from 153! Many of you, however, know what I am going to say;
pp. 321–321 · ≈ 5 min 1120precisely 19 April 412. Whether that was the Friday after Easter that year, I do not know. If it was,
pp. 322–322 · ≈ 4 min 1121by heart. Compare Sermons 248-252.
pp. 322–322 · ≈ 4 min 1122dividerent in the active voice—if heresies and schisms did not divide them. But then he makes
pp. 322–322 · ≈ 4 min 1123dividerent in the active voice—if heresies and schisms did not divide them. But then he makes
pp. 322–322 · ≈ 4 min 1124dividerent in the active voice—if heresies and schisms did not divide them. But then he makes
pp. 322–322 · ≈ 4 min 1125Christ making of the two peoples, Jews and Gentiles, one; nothing to detract from unity in their
pp. 322–322 · ≈ 4 min 1126Christ making of the two peoples, Jews and Gentiles, one; nothing to detract from unity in their
pp. 322–322 · ≈ 4 min 1127of number. Greek went up to ten thousand, myriads.
pp. 322–322 · ≈ 4 min 1128because roughly half the square, bisected on its diagonal. The triangle of any number can be ascer¬
pp. 322–322 · ≈ 4 min 1129because roughly half the square, bisected on its diagonal. The triangle of any number can be ascer¬
pp. 322–322 · ≈ 4 min 1130because roughly half the square, bisected on its diagonal. The triangle of any number can be ascer¬
pp. 322–323 · ≈ 4 min 1131and questioning the apostle Peter; and he obliges him three times to confess his
pp. 324–324 · ≈ 4 min 1132imagine that the Lord is not questioning us? Was Peter the only one who
pp. 325–325 · ≈ 4 min 1133sheep to the shepherds, the whole number of shepherds is reduced to the body
pp. 325–325 · ≈ 4 min 1134Jesus is addressing all the disciples. Augustine's interpretation of the Petrine text in the light of this
pp. 326–326 · ≈ 4 min 11354. "We" and "you" in this passage mean "we clergy"—possibly "we bishops," though it is
pp. 326–326 · ≈ 4 min 1136rou heard his denial when the maid frightened him. When he was too full of
pp. 327–327 · ≈ 3 min 1137questioned. His confession is being elicited, his passion predicted; his charity
pp. 328–328 · ≈ 5 min 1138sheep; a task which was certainly going to mean danger for the flesh, glory for
pp. 328–328 · ≈ 5 min 1139we made a profit from the sharpness of our discipline. One of those four men
pp. 329–329 · ≈ 4 min 1140Fischer after 420, Berrouard a little before 421, la Bonnardiere between 421 and 423; I follow her.
pp. 330–330 · ≈ 1 min 1141So he switches quickly to another.
pp. 330–330 · ≈ 1 min 1142severity had been. I wonder if he was aware of the irony—or perhaps the "sharp discipline" had
pp. 330–330 · ≈ 1 min 1143the stamp or character of Christ when they were baptized and confirmed. Confirmation especially
pp. 330–330 · ≈ 1 min 1144is unrecorded elsewhere.
pp. 330–330 · ≈ 1 min 1145according to the evangelist John. Among them we had today's reading of how
pp. 331–331 · ≈ 3 min 1146by the Lord after the resurrection, as we had it read to us, and he said to him,
pp. 331–331 · ≈ 3 min 1147by divine grace. When Peter made his denials, you see, he was being shown up
pp. 332–332 · ≈ 5 min 1148were entrusted to him. He was told, Feed my lambs, feed my sheep (Jn 21:15.17).
pp. 333–333 · ≈ 5 min 1149about original sin, contracted from Adam, which probably presupposes the controversy with the
pp. 334–334 · ≈ 3 min 1150Ex 17:6, followed them as a permanent water supply throughout their forty years' wandering in the
pp. 334–334 · ≈ 3 min 1151Ex 17:6, followed them as a permanent water supply throughout their forty years' wandering in the
pp. 334–334 · ≈ 3 min 1152Ex 17:6, followed them as a permanent water supply throughout their forty years' wandering in the
pp. 334–334 · ≈ 3 min 1153trial by the Jewish leaders at that moment at night; when day came, they took Jesus from the high
pp. 334–334 · ≈ 3 min 1154albs, at all the services throughout Easter week.
pp. 334–334 · ≈ 3 min 1155official term has it, that is by pouring water over the head, and not by immersion, by dipping the
pp. 334–334 · ≈ 3 min 1156by John the Deacon in the ninth century. He, I presume, is the authority for saying that the sermons
pp. 335–335 · ≈ 3 min 1157Augustinian, but somehow not the language; at least it is not the language of Augustine the preacher.
pp. 336–336 · ≈ 1 min 1158Augustinian, but somehow not the language; at least it is not the language of Augustine the preacher.
pp. 336–336 · ≈ 1 min 1159Augustinian, but somehow not the language; at least it is not the language of Augustine the preacher.
pp. 336–337 · ≈ 4 min 1160Monday. Evidently they both consider that the fragments come from a series of sermons Augustine
pp. 338–338 · ≈ 4 min 1161with his language of predestination; suggesting here that the wicked are "predestined" to damnation.
pp. 338–338 · ≈ 4 min 1162with his language of predestination; suggesting here that the wicked are "predestined" to damnation.
pp. 338–338 · ≈ 4 min 1163with his language of predestination; suggesting here that the wicked are "predestined" to damnation.
pp. 338–338 · ≈ 4 min 1164dry land desires.
pp. 338–338 · ≈ 4 min 11657 What the difference is between luminaria infirmamento and lumina in caelo- and between
pp. 338–339 · ≈ 8 min 1166about inauthenticity grows apace. The ideas are the ideas of Augustine, but the clumsy handling of
pp. 340–341 · ≈ 6 min 1167a literal translation of the Greek of the Septuagint. I have to keep it literal, because he is going on
pp. 342–342 · ≈ 2 min 1168a literal translation of the Greek of the Septuagint. I have to keep it literal, because he is going on
pp. 342–342 · ≈ 2 min 1169the sacraments are necessary so that they, the sacraments, may be evangelized to the nations—a
pp. 342–342 · ≈ 2 min 1170he has in mind are really just baptism, with confirmation and eucharist perhaps included, since they
pp. 342–342 · ≈ 2 min 1171he has in mind are really just baptism, with confirmation and eucharist perhaps included, since they
pp. 342–342 · ≈ 2 min 11726. By a canonical, and indeed sacramental, absolution.
pp. 342–344 · ≈ 10 min 1173edition adds to it two fragments which were published in the Revue Benedictine, 79 (1969) as 229W
pp. 345–345 · ≈ 3 min 1174Gentiles) from his servants—and in the Church. It's the beginning of the medieval style of talking,
pp. 345–345 · ≈ 3 min 1175ers of the gospel.
pp. 345–345 · ≈ 3 min 1176of the sacrament is now usually referred to as the grace of the sacrament.
pp. 345–345 · ≈ 3 min 1177Testament as having been baptized. There could possibly be an allusion to his weeping bitterly when
pp. 345–345 · ≈ 3 min 1178Testament as having been baptized. There could possibly be an allusion to his weeping bitterly when
pp. 345–345 · ≈ 3 min 1179good repeated much more regularly than does the Hebrew.
pp. 345–345 · ≈ 3 min 1180good repeated much more regularly than does the Hebrew.
pp. 345–345 · ≈ 3 min 11819. Reading non vidit quia melior est, instead of the text's. . . quia melior facta est.
pp. 345–345 · ≈ 3 min 1182German,ae Htstorica, Ep 5, 25.39-40, it was thought right to attach this fragment to the preceding
pp. 346–346 · ≈ 3 min 11832. This, in the Italian edition, is section 2 of Sermon 229V.
pp. 347–347 · ≈ 1 min 11843. See Lam 1:1.
pp. 347–347 · ≈ 1 min 11851. See Sermons 229V, note 1, and 229W, note 1.
pp. 348–348 · ≈ 1 min 11862. In the Italian edition this is section 3 of Sermon 229V.
pp. 348–348 · ≈ 1 min 11873. See Lk 19:2-10.
pp. 348–384 · ≈ 101 min

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