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Home › Books › The Works of Saint Augustine: A Translation for the 21st Century › 9. See Jn 8:58.

Chapter 192 of 1187

9. See Jn 8:58.

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Edmund. II. Rotelle, John E. III. Augustinian
sprang from the earth (Ps 85:11) and Day from Day2 was bom into our day, has
gatherings.6 Let men rejoice, let women rejoice. Christ has been bom, a man;
Father he created all ages. That birth could have no mother, while this one
rhetorical stops of the professional orator (which Augustine had been before his conversion), that I
dawn, and day; and is this expression an indication that this sermon was being preached at the dawn
dawn, and day; and is this expression an indication that this sermon was being preached at the dawn
parable of the good Samaritan, and Jesus' Palm Sunday entry into Jerusalem: ut in hoc tanto ad-
second Eve.
second Eve.
second Eve.
not married and Jesus was a bastard—which would seem to have been the common gossip among
not married and Jesus was a bastard—which would seem to have been the common gossip among
Word to human nature in the bridal chamber of the virgin's womb—a common theme of the Christ¬
to take a great liberty. I do it, because otherwise Augustine seems to be giving slaves scant reason
The divine begetting of the Word, like God himself, has no final cause, goal or purpose, It is simply
13. The star seen by the Magi. See also Ps 19:1.
to us as an infant, and the Word of God without words uttered the flesh as its
us celebrate the feast day, on which the great and eternal Day came from the
Jesus Christ, through whom we also have access to this grace in which we stand
place; for 196 they tentatively suggest Hippo Regius. But where there is no positive evidence against
voice, in human communications, which carries the human word, the sound which conveys the
Christ Jesus was united to the eternal Word; by which he, the Son of man, was at the same time the
Christ Jesus was united to the eternal Word; by which he, the Son of man, was at the same time the
Christ Jesus was united to the eternal Word; by which he, the Son of man, was at the same time the
not this visible sun, but its invisible creator, who has consecrated this day,2 when
enough attention to the rule of faith and the oracles of the divine scriptures. They
son of man, how can the apostle say about him, Who while he was in the form
was not preached in Hippo Regius. It deals with the mystery of the incarnation in theological lan¬
once more to lengthen, with a pagan festival in honor of the Unconquered Sun, Sol Invictus, was
of God, Theotokos or God-bearer, but the mother simply of the man Jesus, the son of man.
Africa of that time, to be a mulier meant not to be a virgo. Perhaps, like Spanish mujer and Italian
Africa of that time, to be a mulier meant not to be a virgo. Perhaps, like Spanish mujer and Italian
Africa of that time, to be a mulier meant not to be a virgo. Perhaps, like Spanish mujer and Italian
Africa of that time, to be a mulier meant not to be a virgo. Perhaps, like Spanish mujer and Italian
suitability of Christmas falling on or just after the winter solstice—in the northern hemisphere of
through whom all things were made (Jn 1:3), and who was himself made among
sermon I am addressing to you flows so freely into your senses, that you hearers
and changed into a son of man; but rather we must believe that while remaining
our time-bound life, it did not in the flesh lose eternity, but rather on the flesh
erably before 411; really in the early days of his episcopate, even before 400. And considering the
intelligences feed.
the sun, Christ, comes forth.
the sun, Christ, comes forth.
particular) more attention is paid to quantity, the length of time devoted to each syllable, in others
particular) more attention is paid to quantity, the length of time devoted to each syllable, in others
particular) more attention is paid to quantity, the length of time devoted to each syllable, in others
particular) more attention is paid to quantity, the length of time devoted to each syllable, in others
similar." He sometimes seems to use the word as expressing some absolute quality (of a negative
similar." He sometimes seems to use the word as expressing some absolute quality (of a negative
quoting. Augustine is getting his infancy narratives mixed up.
12. See Is 60:3.
with the Father, equal to him and coetemal; the one in whom all things were
point, and see if we are capable of saying something fitting and suitable, not
such incalculable humility, even coming from a teacher not yet able to speak.
married woman the creator of marriage, a virgin the chief of virgins; Mary who
Masses, then I would guess that this sermon was preached at the midday Mass, for which the gospel
3. "Formulate" translates format and formatur. While it may sound odd to talk of the mind being
some inferior manuscripts, added the words, "but more chaste than if she had been a mother by her
some inferior manuscripts, added the words, "but more chaste than if she had been a mother by her
some inferior manuscripts, added the words, "but more chaste than if she had been a mother by her
some inferior manuscripts, added the words, "but more chaste than if she had been a mother by her
whom the psalm sings, Sing to the Lord a new song, sing to the Lord, all the
which shines in the home country we are in exile from, clothed himself with
was the indignation that preceded it? We were mortal, we were weighed down
from his mother was without father; each birth was wonderful. The first was
about it; again, the style seems to me to point to a date more likely to be some time after that year.
in diem, from day to day. The literal translation he follows here in fact probably meant the same
to translate.
to translate.
to translate.
right away, and not prolong their catechumen status indefinitely.
right away, and not prolong their catechumen status indefinitely.
right away, and not prolong their catechumen status indefinitely.
9. The damnosa hereditas of original sin.
10. The gospel for the midnight Mass; see Lk 2:6-7.
The Latin is non perimus, concluding a characteristic play on words: ad ilium imus, per ilium imus,
The Latin is non perimus, concluding a characteristic play on words: ad ilium imus, per ilium imus,
mother, chose not only the mother of whom he would be bom, but also the day
birth, by which he adapted himself to us, in order that by means of the invisible
celebrate this day; not as the day on which the Lord Christ began to be, but on
when we hear, Sing to the Lord a new song, sing to the Lord, all the earth. Sing
given in Sermon 189, note 1,1 myself would be inclined to date it ten to fifteen years later. It does
3. An echo of Eccl 1:14; 2:11 etc.
4. Having ascended into heaven.
about it, which he alluded to in section 3, then it must have been a very long gospel, the whole of
about it, which he alluded to in section 3, then it must have been a very long gospel, the whole of
about it, which he alluded to in section 3, then it must have been a very long gospel, the whole of
about it, which he alluded to in section 3, then it must have been a very long gospel, the whole of
about it, which he alluded to in section 3, then it must have been a very long gospel, the whole of
about it, which he alluded to in section 3, then it must have been a very long gospel, the whole of
about it, which he alluded to in section 3, then it must have been a very long gospel, the whole of
"day from day" and "his/your salvation," which are treated as being in apposition to each other in
made flesh himself, gave us his birthday in time; and he wished one particular
earth (Ps 85:11); from Mary, a virgin before conceiving, a virgin after giving
join human nature to himself, in order to link to himself as undefiled head an
without staying with a man, but also gave birth while still staying a virgin.
sermon probably ten to fifteen years earlier, about 395. And the reason is the same; the self-conscious
Lk 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
boA of which, strangely enough, had to do with star-gazing, observing the sidera; considerans,
boA of which, strangely enough, had to do with star-gazing, observing the sidera; considerans,
Gentiles.
6. See 1 Cor 7:34.
7. See Rom 10:10.
from the flesh. Celebrate the feast with rejoicing; and let this day also remind
have not been able to give birth to Christ; but for Christ's sake you have declined
holy affections, celebrate the birthday of the Lord, the day on which, as I said
Fischer. I will still maintain that unless there are indications to the contrary, Hippo Regius is the
being a commonplace of the theology of the Greek Fathers, and the Orthodox tradition; and it has
being a commonplace of the theology of the Greek Fathers, and the Orthodox tradition; and it has
of consecrated virgins. See for its origin 1 Tm5:l-10. In Augustine's time, however, it was probably
though the word I have translated husbands is not so specific, meaning "consort" or "marriage
6. See 2 Cor 11:2.
communities or Churches, each of which constituted a populus or plebs.
communities or Churches, each of which constituted a populus or plebs.
even more the Manichees, and those influenced by them.
even more the Manichees, and those influenced by them.
held by Moslems, for example; or by Unitarians, though I imagine these would not accept the virgin
God's most splendid creatures. But it represents Christ; and therefore Augustine can apply the whole
Augustine, need to be reminded, perhaps, that the opposite is the case in the southern hemisphere,
the shepherds that the Lord Jesus Christ was bom of the virgin: Glory to God
good I do not find in myself, and if you delight in the law of God according to
by La Bonnardiere. I suspect the sermon was preached at the midnight Mass; not only does the
doubt presided over by midwives. Augustine exhibits a characteristically male disdain, probably
15:44) means a non-material, non-physical body, which is a contradiction in terms, though one
A South African boy—or girl—for example, may say to his mother after enjoying her cooking,
A South African boy—or girl—for example, may say to his mother after enjoying her cooking,
A South African boy—or girl—for example, may say to his mother after enjoying her cooking,
Psalm 119, probably verses 105-112.
celebration of the feast, and that he was hoping they would all be full of charity at the end, its
and sisters, listen; listen, and exult, you just, in the Lord, so that praise can befit
he is, nourishing them on imperishable fare; because he is the Word of God, on
wisdom and knowledge that are hidden in Christ,5 and concealed in the poverty
I search for; do not turn your face away from me (Ps 27:8-9). And may he answer
that I would put the sermon some ten to twelve years before 411. There is a very definite quality of
with the words "The beginning, who is also speaking to you."
December, the winter solstice—in the northern hemisphere.
"glory" into the train of thought. There certainly is a train of thought, but it is not a single line; more
"glory" into the train of thought. There certainly is a train of thought, but it is not a single line; more
"glory" into the train of thought. There certainly is a train of thought, but it is not a single line; more
"glory" into the train of thought. There certainly is a train of thought, but it is not a single line; more
"glory" into the train of thought. There certainly is a train of thought, but it is not a single line; more
"glory" into the train of thought. There certainly is a train of thought, but it is not a single line; more
10. See 1 Cor 2:9.
11. See Ps 36:5; Jn 4:14; 7:37.
12. See 2 Cor 5:7.6.
13. SeePs 110:3.
14. An indication, perhaps, that he was preaching at the midnight Mass.
15. SeePs 72:17; 19:4.
of the Father without mother, created every single day; bom of his mother
man our Savior,3 who, bom of the Father, also created his mother; created of his
world; on which the one who is never absent in his power became present in the
the eternal birth of the Son from the Father. But he returns to the temporal birth of Christ from Mary
the eternal birth of the Son from the Father. But he returns to the temporal birth of Christ from Mary
3. See 1 Tm 2:5.
ground and making mud with the spittle and anointing the man's eyes with it, Jn 9:6. Augustine
ground and making mud with the spittle and anointing the man's eyes with it, Jn 9:6. Augustine
ground and making mud with the spittle and anointing the man's eyes with it, Jn 9:6. Augustine
ground and making mud with the spittle and anointing the man's eyes with it, Jn 9:6. Augustine
ground and making mud with the spittle and anointing the man's eyes with it, Jn 9:6. Augustine
9. See Jn 14:3.
The birthday, on which the Day was bom;2 and today, for the good reason that
kinds of life in the Church of the members of Christ: the married, the widowed,
cheap; Wisdom is lying there on the earth. In the beginning was the Word, and
people here for the feast,121 really must speak. The first of January is coming
it was a Christian city, with only two sorts of people in it, Christians and Jews; no pagans, and he
probably Ps 118:24, This is the day which the Lord has made. As he speaks of the day dawning, he
grew, no doubt because he found people remembered it—between in mente and in ventre.
their lung power; they acted as a kind of public address system. So Christ the judge was preceded
Luke says; he says that having lived with her husband for seven years from her girlhood (or virginity),
Luke says; he says that having lived with her husband for seven years from her girlhood (or virginity),
11.1 think he means, cause the four gospels to be written.
11.1 think he means, cause the four gospels to be written.
11.1 think he means, cause the four gospels to be written.
11.1 think he means, cause the four gospels to be written.
together with all sorts of little points of style and manner, that convinces me this is a late sermon,
together with all sorts of little points of style and manner, that convinces me this is a late sermon,
of New Year. For some details of what this entailed in those days, see Sermon 198. Perhaps the next
of whom had a pagan background. My view is that this is one of the cases in the history of the Church
over bonfires at midsummer on the eve of John the Baptist's day—purification by fire instead of by
has become visible lowliness. His loftiness is not measured by days, his weakness
to life the son of his hostess? In that figure the law was given away. What
shortness of the day. These, after all, are the year's shortest days in which Christ
to me to be the obvious place. The sermon is directed largely to the Jews, and is a reflection mainly
no doubt including the sign of the cross, by which the faithful rededicated themselves to Christ on
coincided with his circumcision, instead of taking place thirty-three days later, according to the
or to circumcision of the heart; an indication, perhaps, that he really was getting old? There are
or to circumcision of the heart; an indication, perhaps, that he really was getting old? There are
cumcision is a real sign for Christians who understand the truth of Christ, and a meaningless sign
just being careless.
The implication probably underlying them is that by refusing to be "circumcised by Christ" he was
9. See Jn 8:58.
10. See Lk 2:25.
11. Like Elisha on top of the child, as it were shrinking himself to the child's proportions.
(Rom 1:18). Whose, if not that of both Jews and Gentiles? But in case it should
stances, he wanted to be able to boast about the nobility of his disciples. " Well,
pride? It was pride, you see, that drove him to imagine that the gift of the Holy
rather in the truth he was proclaiming. What was being said by means of him
worship the sea in the form of Neptune, to honor the earth in the idol of Tellus;17
based in either case on the assumption, which the Maurist editors made, that the fragments come
2. See Rom 5:20.
cated by Paul in this text and developed by Thomas Aquinas in his famous five ways, Summa
cated by Paul in this text and developed by Thomas Aquinas in his famous five ways, Summa
to the seeing of God face to face, as in 1 Cor 13:12.
thinking of are the magic arts practiced by Neoplatonists like Porphyry, and also the rituals of the
thinking of are the magic arts practiced by Neoplatonists like Porphyry, and also the rituals of the
marking the New Year. It is possible, however, that they were chiefly concerned with the cult of
was in the practice of the legal profession that the art of oratory found its main outlet. Augustine
was in the practice of the legal profession that the art of oratory found its main outlet. Augustine
section 1.
of emperor worship, which only Constantine's conversion to Christianity had put an end to.
of emperor worship, which only Constantine's conversion to Christianity had put an end to.
of emperor worship, which only Constantine's conversion to Christianity had put an end to.
would probably put up with it more patiently than if they heard him disparaging the Pope," and you
it is not part of the common Juno mythology. She was the wife—very jealous as she had every reason
up by the preacher in his sermon. Or he may have been some real pagan apologist, either a contem¬
up by the preacher in his sermon. Or he may have been some real pagan apologist, either a contem¬
have come together here today as if it were a feast, and have gathered for this
in your ears—Save us, Lord our God, and gather us from among the Gentiles.
with the words they've heard. I said, you see, "Don't give good luck presents,
Sermon 196 bluntly warned the local Christians not to take part in the pagan celebration of New
goddess Fortuna, or Luck; but perhaps on this occasion she was known as Strena, about which see
goddess Fortuna, or Luck; but perhaps on this occasion she was known as Strena, about which see
sake of a good omen"; Strena was also the name of the goddess who presided over the occasion.
of course, included the throwing of criminals, especially Christians, to wild beasts and gladiatorial
of course, included the throwing of criminals, especially Christians, to wild beasts and gladiatorial
a holy people, a royal priesthood (1 Pt 2:9). In those times, you see, only one
was prefigured. The high priest alone used to enter the holy of holies, while all
offers up our prayers. He is the one who leads through to the end, intervening,
their being preached either on 1 January or against the pagans. On what the editor, Quinot, based
also states Joseph's descent from David, not Mary's. So there is more justification from the New
also states Joseph's descent from David, not Mary's. So there is more justification from the New
in Mary?"
5. Actually, "a chosen race, a royal priesthood," 1 Pt 2:9.
6. See Heb 9:24-28.
7. See 1 Thes 4:17.
8. See Rom 8:23-24.
today we are celebrating the one on which he was worshiped by the Gentiles;
from far distant lands. They came, you see, and they asked for him, saying,
was to be found as an infant. Here now the sacrilegious nonsense and a kind of
Christ quite as much as of the visit of the Magi. It was introduced into the African Church and other
"bringing to light."
"bringing to light."
vehemently deny this assertion of these "unleamedly learned" men, whom he called mathematici—
vehemently deny this assertion of these "unleamedly learned" men, whom he called mathematici—
vehemently deny this assertion of these "unleamedly learned" men, whom he called mathematici—
vehemently deny this assertion of these "unleamedly learned" men, whom he called mathematici—
false-telling books; the Nostradamuses of those times.
saw with Halley's comet, or any other natural phenomenon of astronomy. For him it was a special
to a human being: Christ in his divine glory, but still, and for ever, also a man.
to a human being: Christ in his divine glory, but still, and for ever, also a man.
12. See Jn 10:16.
the day we are celebrating today, paying it the formal honor and the sermon that
they were still looking for, having learned of his birth from the evidence of the
of the Magi stands out as a great indictment of the blindness of the Jews. They
(1 Cor 1:26), and with a staunchly persevering love cling to Christ, who has
early date, on which I am happy to be able to agree with Kunzelmann and Fischer.
8:12 & 20.
tended sense he gives the word, of a biblical reality, thing or event, symbolically signifying the great
to believe in Christ) would be left with nothing of their inheritance as God's chosen people.
to believe in Christ) would be left with nothing of their inheritance as God's chosen people.
to believe in Christ) would be left with nothing of their inheritance as God's chosen people.
is a Greek word, of Babylonian or Persian origin, meaning magician and/or astrologer.
is a Greek word, of Babylonian or Persian origin, meaning magician and/or astrologer.
is a Greek word, of Babylonian or Persian origin, meaning magician and/or astrologer.
knew perfectly well. But I doubt if he was thinking about the Jews here; what Paul felt for his fellow
knew perfectly well. But I doubt if he was thinking about the Jews here; what Paul felt for his fellow
knew perfectly well. But I doubt if he was thinking about the Jews here; what Paul felt for his fellow
knew perfectly well. But I doubt if he was thinking about the Jews here; what Paul felt for his fellow
knew perfectly well. But I doubt if he was thinking about the Jews here; what Paul felt for his fellow
are celebrating with no less appropriate solemnity his manifestation, the begin¬
truth, when during Christ's passion he wrote the title The king of the Jews, which
say a few things that remain to be considered about the day of his manifestation,
able sermon.
of Jewish faith in Christ, Augustine forgets about them, and from now on concentrates on Jewish
of Jewish faith in Christ, Augustine forgets about them, and from now on concentrates on Jewish
of Jewish faith in Christ, Augustine forgets about them, and from now on concentrates on Jewish
more literally, "which the faulty Jews attempted to unfault.''
6. The psalm title of Psalm 57, in the Old Latin version.
bold suggestion. Other Fathers may have made it too; which would account, possibly, for Pilate
His attitude to the Jews in this sermon leaves rather a bad taste in the mouth; finding unfailing delight
9. See Gn 4:1-16.
10. As distinct from the "spiritual" or "figurative" manner in which Christians observe them.
throughout the world, or what does its yearly recurrence commemorate? The
willing to celebrate this day with us;4 because they have no love for unity, and
meaning can be of the fact that the Jews answered from scripture the inquiry of
firstfruits; we are the inheritance of Christ to the ends of the earth,14 for whose
inclination would be to date it before Sermon 201. Perhaps I should revise my estimated date of that
2. See Mt 2:1-12.
3. See Eph 2:20.
Africa after the Donatist schism had begun; most probably, in fact, some time after the conversion
narrative, 1:23, from Is 7:14, but Maher-shalal-hash-baz—which Matthew, wisely no doubt, re¬
He goes on, to some extent, to explain.
He goes on, to some extent, to explain.
He goes on, to some extent, to explain.
be added the celebration of the passover, which he goes on to mention here specifically.
be added the celebration of the passover, which he goes on to mention here specifically.
be added the celebration of the passover, which he goes on to mention here specifically.
be added the celebration of the passover, which he goes on to mention here specifically.
be added the celebration of the passover, which he goes on to mention here specifically.
14. See Ps 2:8.
15. See Rom 11:25.
16. See Mt 2:12.
2:20), while the Magi, when they saw the Christ, also worshiped him. To those
away to worship. This is the humility for which the wild olive deserved to be
sections about the Gentiles "deserving" grace by their humility would not have been likely on his
nomical point of view, being governed by the position of the Dog star, Sirius, in the signs of the
nomical point of view, being governed by the position of the Dog star, Sirius, in the signs of the
Christian as well as the post-Christian culture of Europe as it has expanded round the globe.
Christian as well as the post-Christian culture of Europe as it has expanded round the globe.
to her reply, transformed in the Lord's estimation and by his words from being a dog into being a
7. See Rom 11:17.
8. See Acts 10:11.16.
the Epiphany, which is a Greek word meaning "manifestation," and refers to
says, he might establish the two in himself into one new man, making peace, and
Gentiles, preserving the unity of the Spirit in the bond of peace (Eph 4:3) by
later than Sermons 203; this on the presupposition, which I do not regard as in any way certain (see
Greek apokatallaxei, which means "reconcile." He would, I am sure, interpret commutaret in that
secondarily is he thinking of Christ in the eucharist.
secondarily is he thinking of Christ in the eucharist.
6. See Ps 118:22.
7. See Gn 32:25.
8. See Gn 32:26-29.
9. See Acts 2:41.
spite of its brevity, a patchwork of authentic elements. On that supposition, it is presumably impos¬
you are carrying through life; a suggestion which he frequently works out in much more detail. The
4. See Lk 22:7.
5. See Lk 2:11-14.
6. Because in the manger, the feeding trough.
7. See Mk 11:7-11.
every year; and every year too I owe you a solemn exhortation, so that the word
and drunkenness;7 during these days, though, you should also fast. During the
Remember how the prophet upbraided some people and cried out, Your own
contrary, they were almost certainly preached in Hippo itself, at least in the bishop's jurisdiction.
contrary, they were almost certainly preached in Hippo itself, at least in the bishop's jurisdiction.
3. "Servant of God" was, or could be, a technical expression for a monk, for someone under
child singing Tolle, lege, tolle, lege\ pick up and read, pick up and read (Confessions VIII, 12).
child singing Tolle, lege, tolle, lege\ pick up and read, pick up and read (Confessions VIII, 12).
child singing Tolle, lege, tolle, lege\ pick up and read, pick up and read (Confessions VIII, 12).
vary the tautology, without, I think, departing from Augustine's meaning. Anyway, crapula, the
forms of the latter. It would give the prayer bird a better balance.
forms of the latter. It would give the prayer bird a better balance.
forms of the latter. It would give the prayer bird a better balance.
annual exhortation; and when you also owe the Lord your good works as suited
loving kindness, so that they may fly the more easily to God and reach him.
saying, This is not the fast I have chosen, says the Lord (Is 58:5). He's finding
about where I have put the exclamation mark. But that is not, in my opinion, a necessary inference.
3. See Mt 18:23-35; 5:25=26.
4. See Ps 34:14.
5. See Eph 2:14.
age, the crafty traps of the devil, the toils of this world, the allurements of the
the master of humility humbled himself, becoming obedient even to the death
kindhearted almsgiving and frugal fasting; because there is no impudence in
date it ten to fifteen years earlier, say between 400 and 405. As he lingers in section 2 on the
is referring to here, is the prayer of John 17, and the fasting alluded to in Lk 22:16-18, rather than
3. Misericordia super miseros.
4. See Phil 2:7.
5. See Jn 6:35; Lk 4:2.
6. See Jn 19:28; 4:7.
7. See 2 Cor 12:9; 11:29; Lk 22:41-44.
8. See Jn 14:6.
9. See Jn 13:13-14.
10. See Mt 26:14-15; 27:9.
11. See Lk 18:14.
12. See Jn 6:54.
13. See Is 58:7.
14. See Jn 1:11.
15. Crapula et ebrietas; see Sermon 205, note 7.
16. Pingui vitulo vel volatilibus saginatis.
17. See Gn 25:29-34.
18. See 1 Chr 11:17-19.
exhort your graces in the Lord—though even if I were to say nothing, the time
you give during these days of Lent. How, I mean to say, can you more justly
then, around 410-412. Again, almost certainly delivered in his own church of Hippo Regius.
complains of being rather weak of voice. He must have been in unusually good health and vigor at
country estate or villa of some wealthy people, and the owner and his family and neighboring gentry
as intrinsically evil and unclean. It is interesting to note that precisely what kind of food they gave
as intrinsically evil and unclean. It is interesting to note that precisely what kind of food they gave
as intrinsically evil and unclean. It is interesting to note that precisely what kind of food they gave
as intrinsically evil and unclean. It is interesting to note that precisely what kind of food they gave
as intrinsically evil and unclean. It is interesting to note that precisely what kind of food they gave
9. See 1 Cor 7:5.
10. See Lk 23:34.
11. See Eccl 11:10.
12. Presumably the first Sunday of Lent.
giving more attentive thought to your souls, and chastising your bodies. These,
to help them with suitable supports, let us also be more fervent in distributing
pots in which it has been cooked as though they were impure.5 The apostle, after
of these five short Lenten sermons in chronological order would then be: 207 about 400; 209 a year
the bishop caught them with a neat left and right to the jaw, so to speak—in the best of causes, to
the bishop caught them with a neat left and right to the jaw, so to speak—in the best of causes, to
the bishop caught them with a neat left and right to the jaw, so to speak—in the best of causes, to
tious conception of Lenten abstinence—though I suppose scruples could be called a kind of super¬
relations totally.
souls and chastise our bodies with prayer and fasting more earnestly and in¬
Christ, who by assuming a human body2 became a human being and appeared
that time, is to be distinguished from the baptism of Christ himself, which his
why that relaxation of the fast is completed on the fiftieth day after it, here's the
wouldn't mourn here in this world? Who wouldn't groan and sigh and say, My
of the Lord's passion is drawing near? By this annual celebration of Lent the
their Lord, when he comes from the wedding (Lk 12:35-36). And don't let's start
that is to say the Church, that unity which says in the psalm, From the ends of
Satan, I exhort you in the name of Christ to placate God with daily fasts, more
about, seeing that to the best of my ability I have been commending this season
other liquors for themselves from the juice of other fruits, for the sake not of
withhold from yourselves by living more sparingly, you may deposit in the
above all in its length. Just possibly it wasn't preached at Mass on the first Sunday of Lent, but the
maturer years as a preacher. It could be taken to imply-—which he certainly did not mean it to—that
to fast before they are baptized, as a preparation for baptism?
which, for example, Augustine preached Sermon 218, and also his discourse of Psalm 22) and Easter
disputed between different Churches; first between the Churches of the province of Asia and other
sacrament, whoever he may be, saint or sinner, apostate or believer, that baptizes, but Christ, who
sacrament, whoever he may be, saint or sinner, apostate or believer, that baptizes, but Christ, who
of baptism, especially as he goes on to quote from a baptismal passage in Romans 6; though in his
of baptism, especially as he goes on to quote from a baptismal passage in Romans 6; though in his
to duty. " Devotio in pagan Rome was a religious act by which a leader devoted himself as a sacrifice
to duty. " Devotio in pagan Rome was a religious act by which a leader devoted himself as a sacrifice
to duty. " Devotio in pagan Rome was a religious act by which a leader devoted himself as a sacrifice
singular): aut ab illecebra carnali inopia aliqua spiritali veritatis et sapientiae delectatione sus-
14. See Is 53:2.8.
Augustine's version in Jgs 14:14, Samson's riddle about the lion he had killed.
Augustine's version in Jgs 14:14, Samson's riddle about the lion he had killed.
Augustine's version in Jgs 14:14, Samson's riddle about the lion he had killed.
Augustine's version in Jgs 14:14, Samson's riddle about the lion he had killed.
Augustine's version in Jgs 14:14, Samson's riddle about the lion he had killed.
Augustine's version in Jgs 14:14, Samson's riddle about the lion he had killed.
Augustine's version in Jgs 14:14, Samson's riddle about the lion he had killed.
so acceptable ..."
so acceptable ..."
have conceived and brought forth wind. The "of salvation" properly belongs, with a negative, to the
have conceived and brought forth wind. The "of salvation" properly belongs, with a negative, to the
clear in a moment why it has to be translated "tenner." I then leave out an explanatory sentence
nowadays, I imagine, would ever presume to suggest such a thing, and in such terms, to married
nowadays, I imagine, would ever presume to suggest such a thing, and in such terms, to married
nowadays, I imagine, would ever presume to suggest such a thing, and in such terms, to married
nowadays, I imagine, would ever presume to suggest such a thing, and in such terms, to married
nowadays, I imagine, would ever presume to suggest such a thing, and in such terms, to married
nowadays, I imagine, would ever presume to suggest such a thing, and in such terms, to married
33. The town water supply in the ancient world was probably not always very hygienic.
34. SeeLk 18:22.
35. See Mt 18:23-35.
36. See Mt 5:44.
to speak to you about fraternal concord; so that any of you who have complaints
when his letter was read, ought to have terrified you. He said, you see, The
want to say to him, "Brother, forgive me, I've sinned against you." He, though,
you are, if you are there at all, who said to your brother, "Forgive me the wrong
those who have done them wrong have refused to ask pardon. I mean, I've
fasting, of your Lenten observances, of your continence, what you—and I
I would cast my vote with him. I call this a sermon during Lent rather than at the beginning of Lent,
throwing it away, if it causes you to stumble, or scandalizes you.
and cross the t's of what he has just been saying.
and cross the t's of what he has just been saying.
and cross the t's of what he has just been saying.
their subjects' pardon, in case it should damage their authority. There could be two minds about
friend, as Saul was turned into Paul.
and the daily grind of this present age; while in his resurrection he presented us
see him, to love him, to praise him. What, after all, are we going to do there? In
non dico... : "Here, you see, we do one thing, there another, I do not say ..." I suggest that what
non dico... : "Here, you see, we do one thing, there another, I do not say ..." I suggest that what
does not lend itself: Hoc negotium otium est; the Latin for business is "nonleisure." They didn't
everything that is believed for the sake of eternal salvation. It's called the
Symbol. When you hear the whole of this Symbol,9 you will recognize this
Churches probably on the fourth Sunday of Lent; to be "given back" the following Sunday, when
plural pearls into a single one! The explanation of the latter change is that he has in mind the one
addressing, not yet having been baptized, have not yet received the Holy Spirit.
to the case of the catechumens, whose sins have not yet been forgiven, but will be when they are
to the case of the catechumens, whose sins have not yet been forgiven, but will be when they are
suddenly appearing and disappearing; and he is saying that the bodies of the just will have the same
suddenly appearing and disappearing; and he is saying that the bodies of the just will have the same
chists to their charges in groups or classes. In this sermon he has not in fact quoted the whole of it.
knowledge of persecutors and scoffers. The only reason for it Augustine can now give is a purely
as it is by the Maurists.
12. Referring to the stone tablets of the law.
13. See Gal 5:6.
of the Lord shall be saved (Rom 10:13).2 It is to this salvation that you are
mind without overburdening the memory; to be said in a few words, from which
almighty, and in Jesus Christ his only Son, our Lord. If the only Son, then equal
were bought. You see, after it says in the Symbol, Born of the Holy Spirit and
is when he bought us. How is it that he bought us? Because he didn't lie there
us confess him as savior, in order not to fear him as judge. Whoever believes in
God, our Lord. It goes on, And in the Holy Spirit, to complete the Trinity, Father,
what we are; but I don't mean "we" in the sense of just those of us who are here,
would be no hope. If the forgiveness of sins were not to be had in the Church,
resurrection of the flesh will be the end without end; but after it there will be no
received. Let your parents, who support you,31 start teaching you, so that you
little more scrupulous about the actual words of the creed, than we found him to be in that sermon.
formula, "it shall come to pass," is not there in Romans.
which wealthy Romans often kept as pets, that was known as a draco or dragon. This was almost
distinguished from angels who are, strictly speaking, only messengers—the bellhops of the heavenly
in hope, spe, not yet in fact, re.
in hope, spe, not yet in fact, re.
Roman method of counting both ends: thus tomorrow is two days after today, counting both today
Roman method of counting both ends: thus tomorrow is two days after today, counting both today
"put together." In Sermon 212 he referred to the word's use in common commercial language; here
I believe in God the Father almighty;
the creed, of course, meant reciting it. Did all the catechumens have to do this one by one, or could
clearly they do not; but as stating the actual content of that word "only" in the faith of the Church;
to clothes one puts on and takes off. It could be interpreted as Nestorianism, denying the union of
"condition") because I think he is using this word to justify his calling the flesh, that is the human
by the blood of Christ. But his shedding of his blood means his death, and his death means his dead
though it is a rather odd way of saying it. But it is a question he was bound, by his own turn of mind
though it is a rather odd way of saying it. But it is a question he was bound, by his own turn of mind
would be, doubtless, in any system of law today!
would be, doubtless, in any system of law today!
goes with its being, basically, the original baptismal formula "in the name of the Father and of the
goes with its being, basically, the original baptismal formula "in the name of the Father and of the
22. On the European shores of the Mediterranean, especially in Italy.
expression.
expression.
expression.
But in those days it took a very different form from what it does now, and was only for very grave
But in those days it took a very different form from what it does now, and was only for very grave
But in those days it took a very different form from what it does now, and was only for very grave
which the concept of the immortality of the soul makes easy sense and the doctrine of the resurrection
be known for the whole Easter season as "infants."
be known for the whole Easter season as "infants."
baptized had extra prayers and spiritual exercises.
33. We; all the clergy, I think he means.
to approach, I must not cheat you out of the ministry or service of a sermon. I
commit to memory word for word and repeat by word of mouth. But it has to
they do many things that are against his will. Because even when they do what
not will, in case anybody should consider it was very rash of me to say that the
the one and only Word through which all things were made; but this not out of
God, and through whom we were created, in order to seek and to save that which
invisible one be seen, and the one co-etemal with the Father be bom in time,
certainly not going to die anymore. This his disciples proved with their eyes and
is now, our Lord Jesus Christ is going to come to judge the living and the dead,
yet is not a son; who abides upon the Son (Jn 1:32), and is not the father of the
Jerusalem which is above, the holy city of God.28 She it is who, in this faith
is going to rise again at the end of the world. For this perishable thing must put
sermons to have been preserved, preached shortly after his ordination as presbyter of Hippo Regius.
years, or more, and would have heard many sermons and scripture readings.
years, or more, and would have heard many sermons and scripture readings.
of Jesus Christ created matter. He goes on to say, without explaining, that God did not make sin;
of Jesus Christ created matter. He goes on to say, without explaining, that God did not make sin;
spiritual by nature.
spiritual by nature.
sermon, offered in note 1, is correct. But he goes on to explain himself in section 4, more or less as
sermon, offered in note 1, is correct. But he goes on to explain himself in section 4, more or less as
good-natured.
note 9 above.
note 9 above.
Augustine's version.
convey the sense of "without any sexual act." But sexus is never used in that sense; it means the
out of context; he is explaining the words of the creed, and the phrase "the Word made flesh" does
out of context; he is explaining the words of the creed, and the phrase "the Word made flesh" does
The word "reside," of course, comes from the Latin resideo, literally "I sit back."
The word "reside," of course, comes from the Latin resideo, literally "I sit back."
The word "reside," of course, comes from the Latin resideo, literally "I sit back."
The word "reside," of course, comes from the Latin resideo, literally "I sit back."
Song of Songs as representing the divine wisdom. But wisdom is nearly always identified with
Song of Songs as representing the divine wisdom. But wisdom is nearly always identified with
don't know how presumption can contain anything.
don't know how presumption can contain anything.
tus Deus. Where to locate subject and predicate is anybody's guess.
tus Deus. Where to locate subject and predicate is anybody's guess.
ran "Unless you believe, you shall not understand."
Catholic Church and its great rival in Africa.
Catholic Church and its great rival in Africa.
30. See Lk3:17.
31. See Eph 2:5.
32. See Sermon 213, note 9.
and have given back today one by one,2 contains the words in which the faith
almighty, creator of all things, king of the ages, immortal and invisible (1 Tm
God the Son of God the Father, but not two gods. He, after all, and the Father
virgin Mary. You see, the blessed Mary herself conceived by believing the one
human flesh, God for human beings, the just one for sinners, the innocent one
about humility, here's something to console you, here's something for you to
at the right hand of the Father. You still don't believe, perhaps? Listen to the
written God is spirit11 (Jn 4:24). Through him we have received the forgiveness
Symbol, how at the conclusion of all the articles which belong to the sacrament
preceding it). My first inclination was to assign it to the early years of Augustine's ministry, between
The opening phrase is strange; he means, I take it, the mystery of faith; in his final section 9 he refers
theater and circus (chariot races) and theater that were connected with them. The angels, I imagine,
renewed self.
probably did not feature in the regular liturgy, as it does today.
very easy slip of stenographer or copyist, from the phrase quoniam virum non cognosceret only a
very easy slip of stenographer or copyist, from the phrase quoniam virum non cognosceret only a
very easy slip of stenographer or copyist, from the phrase quoniam virum non cognosceret only a
out, with rhetorical license, the implications of her act of faith.
of Jesus seem to be. Augustine though doesn't take them as a general statement, but as a particular
of Jesus seem to be. Augustine though doesn't take them as a general statement, but as a particular
of Jesus seem to be. Augustine though doesn't take them as a general statement, but as a particular
of Jesus seem to be. Augustine though doesn't take them as a general statement, but as a particular
marked on their foreheads. This little rite has been restored in the revised order of the Christian
Almighty, is precisely God the Son, the Word, and "his man" is the man he assumed, Jesus. The
believed in the resurrection of the dead, though they did not accept that Jesus had already risen from
Spirit," though in Latin it could be read in that sense; but only if entirely isolated from its context.
he says very definitely that the resurrection of the flesh is the last article. I think it is hardly likely
the holy Church, is also rather anomalous. In Sermon 213 it comes, where we have it in the apostles'
20. See Jn 16:12.
ning to be begotten by heavenly grace in the womb of faith, needs to be aided
will come, when you reject the delights of the world? If you despise the world,
put up for sale to you. Take stock of the resources of your consciences and
who have crushed their hearts, and he himself will save you, the humble in spirit.
bread night and day, as long as to those who say to you every day, Where is your
matches are, that's where the races are run, that's where the prizefighting takes
suggestions, whatever in the way of infamous enticements, shall now be drained
sons by adoption.31 This will be given you free, conferred on you for nothing,
of the Most High,35 who blesses his children within you, and sets as your
of the wicked moving you (Ps 36:11). To prevent the first happening, pray that
garments of the he-goats on the left hand side must be tom.40 Your compassion¬
and were accepted for baptism at Easter. They were "the askers." At first I thought of translating
text. This really doesn't make sense. It could indeed be a scribal abbreviation for oratione.
"the speech of the word."
really interests him.
apparuerit quod eritis. Scitote autem. If they were left in the text, we would have the following,
apparuerit quod eritis. Scitote autem. If they were left in the text, we would have the following,
apparuerit quod eritis. Scitote autem. If they were left in the text, we would have the following,
he goes on to link this text with one that talks of the old man, Adam, and the new man Christ in
is so familiar to Catholic devotion, such a pious cliche, that we forget its earthy commercial conno¬
the interpretation of the parable of the sower given in the gospel itself. See Mt 13:3-9 and 19-23.
the interpretation of the parable of the sower given in the gospel itself. See Mt 13:3-9 and 19-23.
the interpretation of the parable of the sower given in the gospel itself. See Mt 13:3-9 and 19-23.
it is certainly God who is sower, rainmaker, irrigator, and giver of increase.
as well as feasting on it, is a most original idea. See also Mt 20:11-16.
He presses the smoke image very effectively: it billows up thickly at its source, but as it rises it thins
He presses the smoke image very effectively: it billows up thickly at its source, but as it rises it thins
Christians, though of course ending eventually in death, will by grace partake of eternal life; in the
were performed probably by teams of clergy, including those in minor orders, especially the exor¬
were performed probably by teams of clergy, including those in minor orders, especially the exor¬
were performed probably by teams of clergy, including those in minor orders, especially the exor¬
were performed probably by teams of clergy, including those in minor orders, especially the exor¬
were performed probably by teams of clergy, including those in minor orders, especially the exor¬
See next note.
catechumenate, the stage of the competentes. It included a ceremony of "aversion" in which the
rather too soon, by talking of their being suckled and reared and advancing in wisdom and age, like
rather too soon, by talking of their being suckled and reared and advancing in wisdom and age, like
rather too soon, by talking of their being suckled and reared and advancing in wisdom and age, like
through adolescence to young manhood which I find it impossible to indicate in English.
both sexes of course) in the divine sonship of the Son.
both sexes of course) in the divine sonship of the Son.
alludes to, but allows to be overridden by a similar text in another psalm.
skill, that must have been carefully prepared. This may not be very obvious in my English translation,
what the kings of the earth are saying against the Lord and his anointed. I have the feeling that this
what the kings of the earth are saying against the Lord and his anointed. I have the feeling that this
what the kings of the earth are saying against the Lord and his anointed. I have the feeling that this
what the kings of the earth are saying against the Lord and his anointed. I have the feeling that this
in which Adam was created, and which is restored in Christ.
in which Adam was created, and which is restored in Christ.
in which Adam was created, and which is restored in Christ.
in which Adam was created, and which is restored in Christ.
42. The meaning, I imagine, is that their bodies betrayed no signs of possession by evil spirits.
ready to pray for us to the Father. Could anything be more certain than our good
we to make of the Holy Spirit? You see, if what's said about the Father and
if we were making a temple of timber and stones, we could only make it for
wishes were: Father, those whom you have given me, it is my wish. It is my wish,
the good place, about which the one who is preparing it for us13 says, It is my
the Son says something which seems to suggest that the Father is greater: he
ending which we have already seen in this edition as part of Sermon 211 A; and it is that ending that
in fact provides the last two sentences of our section 4. Then Maurist section 2 becomes our section 5.
"because of their one substance." He may have felt that to leave it at that would leave God sounding
did. He certainly knew that the temple built by Solomon had been destroyed by Nebuchadnezzar in
did. He certainly knew that the temple built by Solomon had been destroyed by Nebuchadnezzar in
did. He certainly knew that the temple built by Solomon had been destroyed by Nebuchadnezzar in
did. He certainly knew that the temple built by Solomon had been destroyed by Nebuchadnezzar in
singular, though he is still addressing the Corinthians in the plural—he says "the body of you all,"
Augustine did tell us how lucky we are that Christ was prepared to pray for us, being himself the
Augustine did tell us how lucky we are that Christ was prepared to pray for us, being himself the
God is the fountain of life with the Lord.
God is the fountain of life with the Lord.
Maurist version of Sermon 217. They provide a shorter ending, which we have already seen in
Maurist version of Sermon 217. They provide a shorter ending, which we have already seen in
Maurist version of Sermon 217. They provide a shorter ending, which we have already seen in
parents were to produce some non-human offspring.
out is solemnly read, solemnly celebrated every year, so that our memories may
his cross:3 by this he gave us a sign of self-restraint, and by going ahead like
forgiveness of all sins through his passion, about which it says in the psalm, My
are going to suffer on his right hand, others on his left: on his right, those of
the Jews (Jn 19:19); that showed that not even by killing him could they manage
(Jn 19:20) amounted to a declaratiQn that he was going to reign over the nations
that he is the king of the Jews, but that he himself said he was the king of the
signified that his sacraments were going to traverse the four comers of the world.
(Jn 19:23-24), rather than dividing it, demonstrated clearly enough that the
disciple,16 aptly indicated his human affection at the time when he was dying as
own people; but because he came to his own possessions, but his own people
spirit (Jn 19:30), showed how he died not by necessity but by his own power
because he was already dead: why this happened was stated in the gospel itself.22
ground:24 without a shadow of doubt these are the sacraments by which the
their names, Joseph means "Increased"; while Nicodemus, being a Greek name,
sermon. Perhaps he was unable to preach at the last moment, and dictated some rapid notes for the
be fairer to say that he wants to see more deeply into its meaning by examining the figurative
that are part and parcel of our mortal nature.
that are part and parcel of our mortal nature.
5. See Jn 19:17-18.
6. And all the hairs have been removed from a skull!
7. See Jn 19:18.
"We are all spiritually Semites."
"We are all spiritually Semites."
"We are all spiritually Semites."
"We are all spiritually Semites."
"We are all spiritually Semites."
"We are all spiritually Semites."
"We are all spiritually Semites."
because they unite the faithful to the body of Christ.
in both of which Jesus addresses his mother as "Woman." But the use he makes here of the link is
in both of which Jesus addresses his mother as "Woman." But the use he makes here of the link is
drink. It's true that John does not actually say who it was.
stick out of hyssop, a small herb, as Augustine realized. John probably brings it in, though literally
Adam was the model of Christ, the last Adam; see Rom 5:14.
Adam was the model of Christ, the last Adam; see Rom 5:14.
Adam was the model of Christ, the last Adam; see Rom 5:14.
Adam was the model of Christ, the last Adam; see Rom 5:14.
Adam was the model of Christ, the last Adam; see Rom 5:14.
Adam was the model of Christ, the last Adam; see Rom 5:14.
death of his Son, much more, after being reconciled, shall we be saved by his
have been placed for their salvation, because this has been conceded them out
self mean the soul. But the body is the outer self, the soul the inner.6 So this
collection are not included here, since they reappear as section 4 of Sermon 218C below. This
and emeth in Hebrew, which always go together; are almost always translated by "mercy" and
and emeth in Hebrew, which always go together; are almost always translated by "mercy" and
and emeth in Hebrew, which always go together; are almost always translated by "mercy" and
5. See Mk 7:27-29.
6. See Rom 7:22; Eph 3:16. Paul does not talk of the outer self or man, only of the inner.
7. See also Col 3:9-10.
of the Lord's passion. On other days too, of course, it is never absent either from
they cannot observe; these attack the Church which they can see perfectly well.
preached on Good Friday. Sermon 218 did not mention "today," which is why it is reasonable to
the forehead.
the forehead.
rite of exorcism, in which evil spirits were "blown out" of the catechumens about to be baptized.
rite of exorcism, in which evil spirits were "blown out" of the catechumens about to be baptized.
rite of exorcism, in which evil spirits were "blown out" of the catechumens about to be baptized.
rite of exorcism, in which evil spirits were "blown out" of the catechumens about to be baptized.
Augustine—and historically unfair to him to do so—we can still rightly regret, I think, that he should
Augustine—and historically unfair to him to do so—we can still rightly regret, I think, that he should
of glory and a lesson in patience. What, after all, can the hearts of the faithful
we should even have maximum trust in it, and maximum pride in it; because in
cleverer they appear to be in their own eyes, the more incurably and desperately
the world may be crucified to us and we to the world.6 It was to save us from
kind of wave of mocking criticism of Christians for worshiping a God who could die. These attacks
misprint. It reads, qui eisdem donavit adhuc mortem. The adhuc, still, just hangs in the air, not
in opposition to humilitate, and so has the apostle relying both on God's humility and his majesty.
in opposition to humilitate, and so has the apostle relying both on God's humility and his majesty.
who would have had in common with him a Neoplatonist, dualist intellectual background. But the
as catechumens enrolling for baptism at the beginning of Lent, we were signed with the sign of the
as catechumens enrolling for baptism at the beginning of Lent, we were signed with the sign of the
in patience. He has so far, he thinks, been confining himself to the first, and so has little time left
9. That is, pride comes before a fall.
10. See Rom 12:16.
before the main vigil service really began; it is a kind of introduction to the liturgy—a somewhat
Here he is, reluctantly, "boasting." And one of the things he boasts about is, not celebrating liturgical
bustle going on, it seems the poor wicked pagans couldn't sleep, and so made the best of it and had
Clearly he doesn't mean that those who are rivals of the sheep and envious of the Lord (here I think
secondarily the church building, the great basilica in which the vigil was being celebrated.
Easter vigil.
again perhaps delivered while Augustine was still only a presbyter; but I would guess a year or two
that sense a historical religion, it is nothing. So Augustine is instinctively guarding against Christian
that sense a historical religion, it is nothing. So Augustine is instinctively guarding against Christian
that sense a historical religion, it is nothing. So Augustine is instinctively guarding against Christian
made grief-laden by dying; so let us call each time solemnly to mind, remem¬
it is possible with a little application to find a reliable answer. I mean, the one
promises to give us after the death of this body, or even after the end of this
turn your minds particularly to the vigil we are keeping this night. We have been
that Augustine is already a bishop. So I accept, while making more precise, the date suggested by
ion, the laetum praemissum is the resurrection; "deposited," or advanced, as a foretaste or first
back to the time of the psalmist. This looks very like a copyist's correction; I somehow don't think
and hoc diem got changed into hodie (it would sound almost exactly the same), and then esse got
Christmas. In this section he is expressing himself rather clumsily, and it is hard in some places to
Sleep has its own dream life; and even if we forget our dreams the moment we wake, which is
Sleep has its own dream life; and even if we forget our dreams the moment we wake, which is
Sleep has its own dream life; and even if we forget our dreams the moment we wake, which is
that evidently originated with extracts from sermons.
procedure originate with the Romans, who likewise had the curious custom of beginning the year
11. See Gn 1:2-5. It is not in fact clear, as he goes on to assume, that the days of Gn 1 began
especially a sabbath which coincided with a feast like the passover, as it did in that year according
13. See Rom 6:9.
Augustine was already the bishop of Hippo Regius, and had been for some time, long enough at
here and there in the Old Testament, "the heaven of heavens": = 1 heaven + 2 heavens. See Ps
here and there in the Old Testament, "the heaven of heavens": = 1 heaven + 2 heavens. See Ps
5. "Your mother the light" is presumably the Church, symbolized by all the lights blazing in the
was good. And God divided between the light and the darkness; and God called
the church, who communicate at the altar, who loudly praise the bishop or the
suggests this date, against those who put the sermon ten years earlier, 400-405. But I agree with the
congregation not to give in to this Donatist temptation. This could be a point in favor of the earlier
congregation not to give in to this Donatist temptation. This could be a point in favor of the earlier
congregation not to give in to this Donatist temptation. This could be a point in favor of the earlier
congregation not to give in to this Donatist temptation. This could be a point in favor of the earlier
congregation not to give in to this Donatist temptation. This could be a point in favor of the earlier
7. Spicas vult invenire, non spinas.
stamina to give you a sermon to equal them in length, and you couldn't take it,
arranged, or whether when they are being furnished, or whether when what had
and appearance was laid bare. It was invisible and without arrangement, and
said in between his sighs and the groans of his love, My tears have become bread
make contact with your minds, with your inner selves by some sort of suitable
or fourth Easter as bishop. I wonder if he ever again preached such a long sermon at the end of the
but coming after all the readings of the vigil, and the singing, it would certainly leave a modern
only what he is not (Thomas Aquinas, Summa Theologiae, la, q.3, prol.).
mind of the evangelist John himself. The inspiration for his prologue about the Word, the Logos,
mind of the evangelist John himself. The inspiration for his prologue about the Word, the Logos,
(Gn 1.1-2); the works of distinction or division, what is here called sorting out and arranging (Gn
(Gn 1.1-2); the works of distinction or division, what is here called sorting out and arranging (Gn
to be engaged at the time in writing Books V-VII of his The Trinity, where among other things he
to be engaged at the time in writing Books V-VII of his The Trinity, where among other things he
material images, and is content to warn us not to identify the images with the realities they so
material images, and is content to warn us not to identify the images with the realities they so
away from the Trinity and the right way of thinking about it.
Was he perhaps preaching in a country parish?
a subtle difference.
and the Greek Hephaestus.
... ; and in the second volutariis... cogitationibus instead of voluntariis... ; two very uncommon
wheels, he is certainly confusing his translator! How this helps him get from I am who am to the
was being quite extraordinarily careless with his grammar. As the distinguished Loeb edition of the
his name was. Here he in fact tells Moses to tell the people that the God of Abraham, Isaac, and
he—or his version, but I suspect it is himself (after all, he had been up all night, and was getting as
22 to Sermon 15A, volume 1 of these sermons. There it is mistakenly asserted that the text is also
eternal salvation, he gave his disciples some advice, and said, Watch and pray, lest
night when we recall that the Lord was buried, let us keep awake during the time
Easter vigil. That could be a reason, as was suggested there (see Sermon 19, note 1), for dating it to
believe Augustine to some extent grew out of in his later years. See Sermon 218B, note 9; and in
of any such custom in Augustine's time as watching at the altar of repose during the night of Maundy
of any such custom in Augustine's time as watching at the altar of repose during the night of Maundy
of any such custom in Augustine's time as watching at the altar of repose during the night of Maundy
of any such custom in Augustine's time as watching at the altar of repose during the night of Maundy
charging Jesus before Pilate because it is not lawful for us to put anyone to death (Jn 18:31). In this
charging Jesus before Pilate because it is not lawful for us to put anyone to death (Jn 18:31). In this
grammatically into the sentence. I am supposing that the stenographer heard my proposed reading
8. See Lk 19:14.
9. See Ps 88:5.
unaware, after all, of what you are doing—that this vigil has been dedicated to
resurrection of the flesh for the kingdom; it's the model or sample of this that
he was still going to rise again, but the memory of his resurrection is being
3; see note 4 below. The general tone also strikes me as being somehow more mature, more relaxed
about the Magi, calling them too, like the Jews, "far distant night"; and is altogether less virulent
this rather more suitable text; another indication, as it seems to me, of a rather more mature judgment.
to a congregation which he is visiting; not, then, in the main basilica of Hippo Regius. But another
with its annual recurrence renews and refurbishes the memory of the Lord's
have been singing, For he has been gloriously extolled, who has already granted
vigil service, just before the Easter eucharist was celebrated, and not at the beginning as a kind of
been said, it has still to be rendered "temptations."
been said, it has still to be rendered "temptations."
Doubtless it had the same context in Augustine's North African liturgy; but it also seems from what
Doubtless it had the same context in Augustine's North African liturgy; but it also seems from what
jumenta, that is, their aids. Augustine thought, wrongly, that jumentum, a beast of burden, derives
solemn anniversary of that night in which the Lord Jesus Christ rose again from
our adversary the devil is prowling round like a roaring lion, seeking whom he
watch for him, seeing that he slept of his own accord for us. He went to sleep,
what point in the whole vigil the sermon was preached at, prompted by the closing sentence, see
it to the Father. We say the Lord's prayer in the Son and with the Son, addressing it to our common
it to the Father. We say the Lord's prayer in the Son and with the Son, addressing it to our common
it to the Father. We say the Lord's prayer in the Son and with the Son, addressing it to our common
of the great eucharistic prayer, just before the recitation of the Lord's prayer, as a kind of invitation
the night, putting darkness to flight with all these lights, and making our faith
eyes of our hearts, not of flesh, are fixed, this the just and holy purpose of
view in which he is supported, against Cicero, by most modem etymologists. Religion is what binds
view in which he is supported, against Cicero, by most modem etymologists. Religion is what binds
view in which he is supported, against Cicero, by most modem etymologists. Religion is what binds
the doctrine of the Church as the body of Christ, and of us as his members, to its ultimate, heavenly
Uitrones. I think he must have inadvertently left out a phrase or two, having perhaps first learned
in English—even though "with the speed of light" is perhaps just a little too quick for what Augustine
6. See Mk 14:38.
an early date to this sermon. Such elaborate contortions are, to be sure, characteristic of his mind,
shrine of the temple. But it was read by the early Church, in its Greek and Latin versions, as referring
shrine of the temple. But it was read by the early Church, in its Greek and Latin versions, as referring
shrine of the temple. But it was read by the early Church, in its Greek and Latin versions, as referring
ally by the apostles.
6. See Mt 13:32.
being preached in Hippo Regius, it was delivered not in the main basilica, but in some suburban
occurred to me that the expression "house of prayer" may have come to mean something like a small
the demons.
me to place it in the years of Augustine'smaturity as a preacher; say, about 415.
expected in Sermon 223G, where instead one got bandits, or burglars, latrones, keeping awake in
3. See Mk 12:25.
This indeed may well be just a misprint; or else a copyist's similar kind of oversight.
This indeed may well be just a misprint; or else a copyist's similar kind of oversight.
of falling down; and he is of course referring to the fall of the human race in Adam.
in order to balance the inculpabilem mortem of the first part of the sentence.
mixed in with the people of God, now that the sacraments have been solemnly
devil forms his own parties, and never stops talking in the hearts of those whom
you that have wives, don't go looking for anything else; those of you who
The sermon comes down to us in two distinct recensions, the Maurist (M), and that of the Revue
ceding week; but he also probably included under "the sacraments," the special daily services and
from unlawful business, from disputes. Turn your backs on drunkenness. Dread adultery like death."
from unlawful business, from disputes. Turn your backs on drunkenness. Dread adultery like death."
bitter into the sweet."
bitter into the sweet."
bitter into the sweet."
bitter into the sweet."
God had said, The day you eat you shall die the death. Along comes the enemy and says, 'What's
God had said, The day you eat you shall die the death. Along comes the enemy and says, 'What's
16. "We" being bishops in general. Although these actions look like "calling in debts," they are
16. "We" being bishops in general. Although these actions look like "calling in debts," they are
16. "We" being bishops in general. Although these actions look like "calling in debts," they are
a need for God to listen to me, and do something silently in your hearts."
"Fine; whether you like it or not, the one who sleeps with you, besides your wife, I've already
"Fine; whether you like it or not, the one who sleeps with you, besides your wife, I've already
20. The bishop's cathedra, or throne.
21. Crows only speak Latin, I regret to say.
22. Baptism, confirmation, eucharist; all received during the vigil the previous night.
23. That is, the grace above all of baptism; but also of confirmation and first communion.
24. For you, the equivalent of coming down from the cross would be giving in to such tempta-
infinite depths of the divine graciousness toward us. What, after all, was he
were made through him. What's all things? Whatever was made by God was
of God through which all things were made, how could he be enclosed in the
have wanted to say; still, from the crumbs of your table I have managed to feed
with the usage, and if it was translated "to the infants," readers might wonder what Augustine was
when he was not."
as the great work, equal in greatness to the creation, from which the Holy Spirit must not be sepa¬
speaking to these raw, newly baptized, largely illiterate Christians—not even he understands.
speaking to these raw, newly baptized, largely illiterate Christians—not even he understands.
the first line of verse 8, which actually says in his version they will be intoxicated by/get drunk on
or religious babyhood is not a state to remain in.
or religious babyhood is not a state to remain in.
morning, presumably a eucharist; then, as we learn from Sermon 225, 4, they are all going to
morning, presumably a eucharist; then, as we learn from Sermon 225, 4, they are all going to
morning, presumably a eucharist; then, as we learn from Sermon 225, 4, they are all going to
morning, presumably a eucharist; then, as we learn from Sermon 225, 4, they are all going to
morning, presumably a eucharist; then, as we learn from Sermon 225, 4, they are all going to
perfect accord: Fischer, who suggests 412-413, and Kunzelmann who favors 416-417. The sermon,
or canon of the Mass.
misconceptions about the sacraments or the Holy Spirit.
seems to mean the successive stages of the eucharistic prayer, beginning with the exchange between
seems to mean the successive stages of the eucharistic prayer, beginning with the exchange between
body, whereas in English it is the metaphorical sense of "member" that has become the ordinary
body, whereas in English it is the metaphorical sense of "member" that has become the ordinary
sacrifice all is plain. Then it continues—I leave out variously suggested punctuations—quod de¬
elements, but passes straight to the ultimate meaning of the eucharist, the ultimate grace signified
sermon, because even if the spirit is willing, still the flesh is weak;2 all the same,
sacrament of the altar.8 We have explained to them about the sacrament of the
Sunday itself. I don't quite understand how he would explain the first sentence in that case. The
to the Infants, because that has already been done. Hence my longer paraphrase.
to the Infants, because that has already been done. Hence my longer paraphrase.
to the Infants, because that has already been done. Hence my longer paraphrase.
centuries. And so we have the astonishing, the appalling situation of "third world debt"; and while
what weight is on the material plane; it carries persons to their proper places. Commenting on one
immediately before communion, as suggested in note 2 to Sermon 227? Again questions without
immediately before communion, as suggested in note 2 to Sermon 227? Again questions without
sacrament of the altar, which they need for their edification.
sacrament of the altar, which they need for their edification.
evidence, presumably must be external.
before the baptism of the neophytes; probably at the Easter vigil, but possibly at Pentecost.
other two sections of the sentence.
see that food and drink upon this table of the Lord's in a new light, and receive
had received from us, has become our high priest for ever, and has given us the
members of Christ in the body of Christ; receive and drink the blood of Christ.
sacrament, after all, doesn't present you with the body of Christ in such a way
order to be unleavened loaves of sincerity and truth (1 Cor 5:8); or if you keep
scholars question the sermon's authenticity. There is nothing obviously un-Augustinian about the
think of a suitable English equivalent.
think of a suitable English equivalent.
think of a suitable English equivalent.
amount about the eucharist, and that the so-called "discipline of the secret" was scarcely more than
sacrifice—which is as it should be.
sacrifice—which is as it should be.
sacrifice—which is as it should be.
food in that it doesn't turn into those who eat it, but on the contrary, they become what they eat. But
10. In all likelihood this, from the words 'While he was keeping passover," was the formula of
as the body of Christ and the bride of Christ.
as the body of Christ and the bride of Christ.
practically anything. For the same interpretation of the woman putting yeast in three measures of
Church, not breaking away in schismatic movements, like the Donatists. This may possibly indicate
and wine; but this bread and wine, when the word is applied to it, becomes the
has been made is one,6 mind you are one yourselves too in the same way, by
heard is being explained to you and also what you answered—or perhaps you
fact as a chain of scattered fragments—every other sentence, as it were, from sections 1 and 2. The
''realist" in stating the reality of Christ's presence in the sacrament—"this bread and wine becomes
''realist" in stating the reality of Christ's presence in the sacrament—"this bread and wine becomes
tribulum, round and round over the sheaves on the threshing-floor; it still is in communities where
both Latin and Greek, presupposes the order baptism, confirmation, first communion. This is indeed
was unity signified by all the small loaves the faithful had brought being piled in one heap on one
haps the exorcisms, but also their always being sent out of church before the Mass of the faithful
haps the exorcisms, but also their always being sent out of church before the Mass of the faithful
formula, Sursum corda.
sumes, to the divine act of changing the bread and wine into the body and blood of Christ.
13. See 1 Cor 11:29.
"Infants"; you above all that are seeing this only now,2 listen to what it all means,
look at it a little more carefully, and see how it comes about. How does bread
we say both when we greet you from the apse,8 and as often as we pray; because
characteristic of Augustine. Does this very authenticity here strengthen the doubt about authenticity
at the Easter vigil. But perhaps there were several of the newly baptized who for reasons of poor
5:17), compared very boldly and significantly to eucharistic transubstantiation (a word Augustine
and panis masculine; which one could ascribe to a copyist's carelessness, but not, I think, to
and panis masculine; which one could ascribe to a copyist's carelessness, but not, I think, to
when mixed into dough, because water is added—which is more evident in the Latin word conspar-
7. In the Latin these two sentences occur in the reverse order. So the first interrupts, with no
of the text's magna affectu, which would mean something like "great in feeling," which would
of the text's magna affectu, which would mean something like "great in feeling," which would
continues to make; I mean, he makes every day as follows: he makes his sun
together, joy in the psalms and hymns, joy in the memory of Christ's passion
likely time, in view of the theme, This is the day which the Lord has made. It gives us an Augustine
God sends his rain upon the just,
Jeremiah didn't mention; the opposite of the one he did. This is the first incoherence.
qualifies the statement; even if they do, they belong symbolically to the night.
qualifies the statement; even if they do, they belong symbolically to the night.
qualifies the statement; even if they do, they belong symbolically to the night.
night, to support his statement that to people who are night, in contrast to those who are the day
in a saying of our Lord's, Mt 24:42-44. That is why it is called a "testimony" which we are here
throughout Easter week.
10. The day, we must remember, being here the new Christian who has gone and got drunk.
11. No; but preoccupation with health produces one of the most virulent species of bore.
celebrating these paschal days, the Jews, as opponents of this splendid manifes¬
feast, as the apostle says, not in the old leaven and that of wickedness, but in the
especially with the passion of Jesus Christ. But that he should devote the whole of a very brief
the world is not far off. The nocturnas quasdam figuras of the Jews are their rituals and feasts, such
separated the two by importing the wholly pagan term "Easter" for the Christian Pasch, makes the
said, 'Thus the Word, prefigured in the animal, fully expressed in the man," etc. His use, indeed,
I suppose he means that in eating the Passover while killing Christ they are, in Paul's words, eating
it is put, it is the result of, and means, their failure to interpret the Passover as prefiguring the sacrifice
handed over for our transgressions, and rose again for our justification (Rom
things our daily celebration of the Pasch, of Easter. What I mean is that we
rather than on Easter day.
them the reproach of Egypt." Here, by the opprobrium nativitatis, Augustine is evidently referring
helps us to appreciate the newness of life in Christ at Easter, and whets our appetite for the bliss of
we bear with, the other which we desire. He is, after all, quite powerful enough
crowd that had assembled was astonished at the apostles and those who were
passion signified our old life,5 so his resurrection is the sacrament, the model,
Christ illustrated by the resurrection of the body. That actual thing itself, how¬
troubles. Here he is shifting his ground, and referring it to the "old life" of sin; and I take him really
troubles. Here he is shifting his ground, and referring it to the "old life" of sin; and I take him really
troubles. Here he is shifting his ground, and referring it to the "old life" of sin; and I take him really
troubles. Here he is shifting his ground, and referring it to the "old life" of sin; and I take him really
troubles. Here he is shifting his ground, and referring it to the "old life" of sin; and I take him really
6. See 2 Pt 2:22.
7. See Mt 20:1-16.
8. Not only himself, but the clergy with him in the apse.
9. Reading Quisquis hominum instead of... hominenv, "Anyone who hires a man as a worker."
10. A familiar little jingle: Esurientes reficit, sed ipse non deficit.
when told about it; and they were chided by the Lord, now present among them,
the threshing floor that was threshed then. I mean, if we were to think a bit, my
Jacob all the same is our father; he prevailed over the angel and was blessed by
one is much more generous in spirit.
one is much more generous in spirit.
were the first to see the Lord after he had risen.
3. See Lk 24:4-27.
4. The reference seems primarily to be to the conversion of Cornelius and his household, Acts
5. See 2 Thes 3:2.
tendency to unbelief? It rather looks like it. If so, he has a forerunner in Hosea, who is not at all
tendency to unbelief? It rather looks like it. If so, he has a forerunner in Hosea, who is not at all
tendency to unbelief? It rather looks like it. If so, he has a forerunner in Hosea, who is not at all
the play on Jacob's name—and an element in his character. The way he treated Esau shows he was
because "Seeing God," more or less, is the meaning of the name Jacob goes on in the next verse or
multitude.
multitude.
now that he was not going to die any more, to remove the fear of death from
he is of one substance with the Father.2 They confess that he's God, deny that
Wednesday, some on the Thursday of Easter week. It survives as a series of fragments, which have
because they refused to accord the Son and Holy Spirit the title of "true God." For them only the
generally interpreted as depicting the fall of Satan. Culmann, in an exegesis of Phil 2:5-11 more
4. usurpatio est, non dignatio. I am not at all sure of what he means by dignatio in this context.
5. See Lk 20:36.
6. See Wis 9:15.
7. The sentence, interrupted once, never gets finished.
8. That is, "Father-suffered-ites."
9. Alternative, indeed opposite to Arianism.
still preoccupied with "one." But at least the passage will show up the difficulties of trinitarian
and substitutes "is," est; it's as though he were more afraid of the Arian Charybdis than of the
Behold your king, and Shall I crucify your king? (Jn 19:14-15)?
of his text, which talks of tria millia animae\ millia being a neuter plural noun, treated as an adjective
Holy Spirit is one God."
Holy Spirit is one God."
Quid erat in principio?: "that's what the Word made. What was in the beginning?"
Christian faith. After all, that he was bom as a human being of a human being
can't5—what they want so eagerly, you see, is good, but they don't look for what
follows: "What were you afraid of, you people whom I created, and whom I did
something to be got through—helplessness, total dependency, inability to communicate, a scarcely
explicitly (in his differently punctuated version of it) in section 3 below.
explicitly (in his differently punctuated version of it) in section 3 below.
star of the morning, was the greatest of the angels; secondly that the human race was created in order
star of the morning, was the greatest of the angels; secondly that the human race was created in order
on in his own person.
on in his own person.
himself. All I can think of is that he had two kinds of wish to live in mind. The first is simply to go
himself. All I can think of is that he had two kinds of wish to live in mind. The first is simply to go
conclusion he presumably intended to draw from it, because he goes off on another tack, the inevi¬
margin of Acts 17:31 to Psalms 9:8, 96:13, and 98:9—all statements of the coming judgment,
margin of Acts 17:31 to Psalms 9:8, 96:13, and 98:9—all statements of the coming judgment,
because miserable. The moral sense, though, is not excluded, as he shortly goes on to speak of the
because miserable. The moral sense, though, is not excluded, as he shortly goes on to speak of the
16. See Sermon 16, 1-2.
formally recited every year in a regular order. Today we heard how the Lord
the Christ to suffer, and rise again from the dead on the third day, and for
the Holy Spirit, filling the disciples; they spoke with the tongues of all nations.
dained, among whom Stephen stood out, full of the Holy Spirit. When they were
between 400 and 410; Kunzelmann and Fischer agreee with the manuscript title that it was preached
impossible to swallow. Augustine is at the very least reminding them that this puts them at odds
"beginning," incipientes being the nominative plural of the participle, not a gerund.
in the Latin of Augustine's time the words could mean husband and wife, as their derivatives do in
miracle of speaking with tongues, 2:14-36, was also spoken in tongues, or at least heard in all the
miracle of speaking with tongues, 2:14-36, was also spoken in tongues, or at least heard in all the
he primarily means that their believing in Christ was a kind of drinking of his blood; see Jn 6:35.
he primarily means that their believing in Christ was a kind of drinking of his blood; see Jn 6:35.
he primarily means that their believing in Christ was a kind of drinking of his blood; see Jn 6:35.
to give in their names for baptism at Pentecost.
to "serve tables" (6:2). Stephen, however, was so full of the Holy Spirit that he could not limit
12. The apostles.
13. See Sermon 116, 6.
resurrection by many and various2 proofs, in order to build up faith and trust,
"What's wrong with our belief, when we believe that Christ, who is God, was
doubting at the same time; both seeing and touching, and scarcely believing.
little games with the human senses, he reached his hand out to the scriptures.
body? The head is Christ, the body is the Church. The apostles could see the
proposed by Fischer and Kunzelmann, and is to be preferred, above all for the reasons suggested in
Manichees and their arguments there and then. The Manichees continued to exist, of course, through¬
Manichees and their arguments there and then. The Manichees continued to exist, of course, through¬
Manichees and their arguments there and then. The Manichees continued to exist, of course, through¬
"fundamentalists"), who not only courted martyrdom, but also, if it failed to respond to their ad¬
"fundamentalists"), who not only courted martyrdom, but also, if it failed to respond to their ad¬
partem tolle, partem caritatis: Remove the boastfulness portion, the charity portion. A copyist's
ways, and he will conclude by dealing with Donatist ways, not of eliminating the resurrection, which
that in which he has dealt with Manichees and pagans, that it seems unlikely the sermon was preached
that in which he has dealt with Manichees and pagans, that it seems unlikely the sermon was preached
that in which he has dealt with Manichees and pagans, that it seems unlikely the sermon was preached
that in which he has dealt with Manichees and pagans, that it seems unlikely the sermon was preached
year. Just as it's not enough, you see, for what is written to be read only once,
was in the presence of his disciples, in his visible flesh, in his bodily bulk that
treatments of this point. It is not notable for clarity, and those who hadn't heard him on the theme
The correct form is the deponent ausus est. It is possible that popular Latin had produced a "regular"
view, be the charity of the subject of the sentence, Saul. But that hardly makes sense; so it has to be
4. See Phil 2:6-7.
resurrection according to John, and we heard how the Lord was looked for by
yet ascended to my Father? As for Go and tell my disciples, I am ascending to
say that they believed he had been ablatum, taken away, something they inferred from his simply
3.1 propose a slightly different, and I like to think'a rather more nuanced, interpretation of my
stand. Can you imagine Augustine, of all people, ever saying such a thing? This naturally upsets
stand. Can you imagine Augustine, of all people, ever saying such a thing? This naturally upsets
5. See Ps 110:3.
solemnly recited at this time every year, as witnesses to the resurrection of the
God forbid, God preserve us! That I should say that even in this congregation,
way that is from 153! Many of you, however, know what I am going to say;
precisely 19 April 412. Whether that was the Friday after Easter that year, I do not know. If it was,
by heart. Compare Sermons 248-252.
dividerent in the active voice—if heresies and schisms did not divide them. But then he makes
dividerent in the active voice—if heresies and schisms did not divide them. But then he makes
dividerent in the active voice—if heresies and schisms did not divide them. But then he makes
Christ making of the two peoples, Jews and Gentiles, one; nothing to detract from unity in their
Christ making of the two peoples, Jews and Gentiles, one; nothing to detract from unity in their
of number. Greek went up to ten thousand, myriads.
because roughly half the square, bisected on its diagonal. The triangle of any number can be ascer¬
because roughly half the square, bisected on its diagonal. The triangle of any number can be ascer¬
because roughly half the square, bisected on its diagonal. The triangle of any number can be ascer¬
and questioning the apostle Peter; and he obliges him three times to confess his
imagine that the Lord is not questioning us? Was Peter the only one who
sheep to the shepherds, the whole number of shepherds is reduced to the body
Jesus is addressing all the disciples. Augustine's interpretation of the Petrine text in the light of this
4. "We" and "you" in this passage mean "we clergy"—possibly "we bishops," though it is
rou heard his denial when the maid frightened him. When he was too full of
questioned. His confession is being elicited, his passion predicted; his charity
sheep; a task which was certainly going to mean danger for the flesh, glory for
we made a profit from the sharpness of our discipline. One of those four men
Fischer after 420, Berrouard a little before 421, la Bonnardiere between 421 and 423; I follow her.
So he switches quickly to another.
severity had been. I wonder if he was aware of the irony—or perhaps the "sharp discipline" had
the stamp or character of Christ when they were baptized and confirmed. Confirmation especially
is unrecorded elsewhere.
according to the evangelist John. Among them we had today's reading of how
by the Lord after the resurrection, as we had it read to us, and he said to him,
by divine grace. When Peter made his denials, you see, he was being shown up
were entrusted to him. He was told, Feed my lambs, feed my sheep (Jn 21:15.17).
about original sin, contracted from Adam, which probably presupposes the controversy with the
Ex 17:6, followed them as a permanent water supply throughout their forty years' wandering in the
Ex 17:6, followed them as a permanent water supply throughout their forty years' wandering in the
Ex 17:6, followed them as a permanent water supply throughout their forty years' wandering in the
trial by the Jewish leaders at that moment at night; when day came, they took Jesus from the high
albs, at all the services throughout Easter week.
official term has it, that is by pouring water over the head, and not by immersion, by dipping the
by John the Deacon in the ninth century. He, I presume, is the authority for saying that the sermons
Augustinian, but somehow not the language; at least it is not the language of Augustine the preacher.
Augustinian, but somehow not the language; at least it is not the language of Augustine the preacher.
Augustinian, but somehow not the language; at least it is not the language of Augustine the preacher.
Monday. Evidently they both consider that the fragments come from a series of sermons Augustine
with his language of predestination; suggesting here that the wicked are "predestined" to damnation.
with his language of predestination; suggesting here that the wicked are "predestined" to damnation.
with his language of predestination; suggesting here that the wicked are "predestined" to damnation.
dry land desires.
7 What the difference is between luminaria infirmamento and lumina in caelo- and between
about inauthenticity grows apace. The ideas are the ideas of Augustine, but the clumsy handling of
a literal translation of the Greek of the Septuagint. I have to keep it literal, because he is going on
a literal translation of the Greek of the Septuagint. I have to keep it literal, because he is going on
the sacraments are necessary so that they, the sacraments, may be evangelized to the nations—a
he has in mind are really just baptism, with confirmation and eucharist perhaps included, since they
he has in mind are really just baptism, with confirmation and eucharist perhaps included, since they
6. By a canonical, and indeed sacramental, absolution.
edition adds to it two fragments which were published in the Revue Benedictine, 79 (1969) as 229W
Gentiles) from his servants—and in the Church. It's the beginning of the medieval style of talking,
ers of the gospel.
of the sacrament is now usually referred to as the grace of the sacrament.
Testament as having been baptized. There could possibly be an allusion to his weeping bitterly when
Testament as having been baptized. There could possibly be an allusion to his weeping bitterly when
good repeated much more regularly than does the Hebrew.
good repeated much more regularly than does the Hebrew.
9. Reading non vidit quia melior est, instead of the text's. . . quia melior facta est.
German,ae Htstorica, Ep 5, 25.39-40, it was thought right to attach this fragment to the preceding
2. This, in the Italian edition, is section 2 of Sermon 229V.
3. See Lam 1:1.
1. See Sermons 229V, note 1, and 229W, note 1.
2. In the Italian edition this is section 3 of Sermon 229V.
3. See Lk 19:2-10.

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📖 Contents 🔍 Search ≈ 1 min read · pp. 71–71

9. See Jn 8:58.

11. Like Elisha on top of the child, as it were shrinking himself to the child's proportions.

← PreviousThe implication probably underlying them is that by refusing to be "circumcised by Christ" he was Next →10. See Lk 2:25.

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