1 1 On the ascetic tendencies of the second and third centuries, and the gradual introduction of clerical celibacy (which began with a decree of Bishop Siricius of Rome, 385), see Schaff, Church Hist., vol. ii. 367-414, and vol. iii. 242-250.
1 Westminster Confession, II. iii.
2 That Augustin had considerable acquaintance with Greek is proved by his many references and citations throughout his writings. In this work, see XII. vii. 11; XII. xiv. 22; XIII. x. 14; XIV. i. 1; XV. ix. 15. His statement in III. i. 1, is, that he was "not so familiar with the Greek tongue (Graecae linguae non sit nobis tantus habitus), as to be able to read and understand the books that treat of such [metaphysical] topics." In V. viii. 10, he remarks that he does not comprehend the distinction which the Greek Trinitarians make between ou0sia and u9po/stasij; which shows that he had not read the work of Gregory of Nyssa, in which it is defined with great clearness. One may have a good knowledge of a language for general purposes, and yet be unfamiliar with its philosophical nomenclature.
3 For an analysis of Augustin's Trinitarianism, see Bauv: Dreieinigkeitslehre I. 828-885; Gangauf: Des Augustinus speculative Lehre von Gott dem Dreieinigen; Schaff: History, iii. 684 sq.
4 The Mohammedan conception of the Divine Unity, also, is deistic. In energetically rejecting the doctrine of the Trinity, the Mohammedan is the Oriental Unitarian.
5 "That view of the divine nature which makes it inconsistent with the Incarnation and Trinity is philosophically imperfect, as well as scripturally incorrect." H. B. Smith: Faith and Philosophy, p. 191.
6 Upon the necessary conditions of self consciousness in God, see Müller: On Sin, II. 136 sq. (Urwick's Trans ); Dorner: Christian Doctrine, I. 412-465; Christlieb: Modern Doubt, Lecture III.; Kurtz: Sacred History,§ 2; Billroth: Religions Philosophie, § 89, 90; Wilberforce: Incarnation, Chapter III; Kidd: On the Trinity, with Candlish's Introduction; Shedd: History of Doctrine, I. 365-368.
1 [Augustin here puts generare for creare-which is rarely the case with him, since the distinction between generation and creation is of the highest importance in discussing the doctrine of the Trinity. His thought here is, that God does not bring himself into being, because he always is. Some have defined God as the Self-caused: causa sut. But the category of cause and effect is inapplicable to the Infinite Being.-W. G. T. S.]
7 [God's being is necessary; that of the creature is contingent. Hence the name I Am, or Jehovah,-which denotes this difference. God alone has immortality a parte ante, as well as a parte post.-W. G. T. S.].
12 [St.Paul,, in this place, denominates imperfect but true believers "carnal," in a relative sense, only. They are comparatively carnal, when contrasted with the law of God, which is absolutely and perfectly spiritual. (Rom. vii. 14.) They do not, however, belong to the class of carnal or natural men, in distinction from spiritual. The persons whom the Apostle here denominates "carnal," are "babes in Christ."-W. G. T. S.]
15 [This request of Augustin to his reader, involves an admirable rule for authorship generally-the desire, namely, that truth be attained, be it through himself or through others. MiIton teaches the same, when he says that the author must "study and love learning for itself, not for lucre, or any other end, but the service of God and of truth, and perhaps that lasting fame and perpetuity of praise, which God and good men have consented shall be the reward of those whose published labors advance the good of mankind."-W. G. T. S.].
18 [Augustin teaches the Nicene doctrine of a numerical unity of essence in distinction from a specific unity. The latter is that of mankind. In this case there is division of substance-part after part of the specific nature being separated and formed, by propagation, into individuals. No human individual contains the whole specific nature. But in the case of the numerical unity of the Trinity, there is no division of essence. The whole divine nature is in each divine person. The three divine persons do not constitute a species-that is, three divine individuals made by the division and distribution of one common divine nature-but are three modes or "forms" (Phil. ii. 6) of one undivided substance, numerically and identically the same in each.-W. G. T. S.].
24 [The term Trinity denotes the Divine essence in all three modes. The term Father (or Son, or Spirit) denotes the essence in only one mode. Consequently, there is something in the Trinity that cannot be attributed to any one of the Persons, as such; and something in a Person that cannot be attributed to the Trinity, as such. Trinality cannot be ascribed to the first Person; paternity cannot be ascribed to the Trinity.-W. G. T. S.]
28 [Augustin here postulates the theistic doctrines of two substances-infinite and finite; in contradiction to the postulate of pantheism, that there is only one substance-the infinite.-W. G. T. S.]
35 [Nothing is more important, in order to a correct interpretation of the New Testament, than a correct explanation of the term God. Sometimes it denotes the Trinity, and sometimes a person of the Trinity. The context always shows which it is. The examples given here by Augustin are only a few out of many.-W. G. T. S.].
42 [It is not generally safe to differ from Augustin in trinitarian exegesis. But in Phil. ii. 6 "God" must surely denote the Divine Essence, not the first Person of the Essence. St. Paul describes "Christ Jesus" as "subsisting" (u9pa/rxwn) originally, that is prior to incarnation, "in a form of God"(e0n morfh= u=eou=), and because he so subsisted, as being "equal with God." The word morfh= is anarthrous in the text: a form, not the form, as the A.V and R.V. render. St. Paul refers to one of three "forms" of God-namely, that particular form of Sonship, which is peculiar to the second person of the Godhead. Had the apostle employed the article with morfh/, the implication would be that there is only one "form of God"-that is, only one person in the Divine Essence.
If then u=eou=, in this place, denotes the Father, as Augustin says, St. Paul would teach that the Logos subsisted "in a form of the Father," which would imply that the Father had more than one "form," or else (if morfh/ be rendered with the article) that the Logos subsisted in the "form" of the Father, neither of which is true. But if "God," in this place, denotes the Divine Essence, then St. Paul teaches that the unincarnate Logos subsisted in a particular "form" of the Essence-the Father and Spirit subsisting in other "forms" of it.
The student will observe that Augustin is careful to teach that the Logos when he took on him "a form of a servant," did not lay aside "a form of God." He understands the kenosis (e0ke/nwse) to be, the humbling of the divinity by its union with the humanity, not the exinanition of it in the extremest sense of entirely divesting himself of the divinity, nor the less extreme sense of a total non-use of it during the humiliation.-W.G.T.S.].
48 Phil. iii. 3 (Vulgate, etc.).
69 In recubituCant. i. 11; see LXX.
78 10 [The common explanation is better, which regards the "kingdom'" that is to be delivered up, to be the mediatorial commission. When Christ shall have finished his work of redeeming men, he no longer discharges the office of a mediator. It seems incongruous to denominate the beatific vision of God by the redeemed a surrender of A kingdom. In I. x. 21, Augustin says that when the Redeemer brings the redeemed from faith to sight, "He is said to `deliver up the kingdom to God, even the Father. 0' "-W.G.T.S.]
100 [An act belonging eminently and officially to a particular trinitarian person is not performed to the total exclusion of the other persons, because of the numerical unity of essence. The whole undivided essence is in each person; consequently, what the essence in one of its personal modes, or forms, does officially and eminently, is participated in by the essence in its other modes or forms. Hence the interchange of persons in Scripture. Though creation is officially the Father's work, yet the Son creates (Col. i. 16; Heb. i. 3). The name Saviour is given to the Father (1 Tim. i. 1). Judgment belongs officially to the Son (John v. 22; Matt xxv. 31); yet the Father judgeth (1 Pet. i. 17). The Father raises Christ (Acts xiii. 30); yet Christ raises himself (John x. 18; Acts x. 41; Rom. xiv. 9).-W. G. T. S.].
105 [The redeemed must forever stand in the relation of redeemed sinners to their Redeemer. Thus standing, they will forever need Christ's sacrifice and intercession in respect to their, past sins in this earthly state. But as in the heavenly state they are sinless, and are incurring no new guilt, it is true that they do not require the fresh application of atoning blood for new sins, nor Christ's intercession for such. This is probably what Augustin means by saying that Christ "no longer makes intercession for us," when he has delivered up the kingdom to God. When the Mediator has surrendered his commission, he ceases to redeem sinners from death, while yet he continues forever to be the Head of those whom he has redeemed, and their High Priest forever, after the order of Melchizedek (Heb. vii. 19.)-W. G. T. S.]
107 [The animal soul is different in kind from the rational soul though both constitute one person; while the rational soul of a man is the same in kind with that of another man. Similarly, says Augustin, there is a difference in kind between the human nature and the divine nature of Christ, though constituting one theanthropic person, while the divine nature of the Son is the same in substance with that of the Father, though constituting two different persons, the Father and Son.-W. G. T. S.].
117 Isa lxi. 1; Luke iv. 18, 19.
122 John v. 26. [In communicating the Divine Essence to the Son, in eternal generation, the essence is communicated with all its attributes. Self existence is one of these attributes. In this way, the Father "gives to the Son to have life in himself," when he makes common (koinwnei=n), between Himself and the Son, the one Divine Essence.-W. G. T. S.]
130 [The more common explanation of this text in modern exegesis makes the ignorance to be literal, and referable solely to the human nature of our Lord, not to his person as a whole. Augustin's explanation, which Bengel, on Mark xiii. 32, is inclined to favor, escapes the difficulty that arises from a seeming division of the one theanthopic person into two portions. one of which knows, and the other does not. Yet this same difficulty besets the fact of a growth in knowledge, which is plainly taught in Luke i. 80. In this case, the increase in wisdom must relate to the humanity alone.-W. G. T. S.]
172 [Augustin in this discussion, sometimes employs the phrase "Son of man" to denote the human nature of Christ, in distinction from the divine. But in Scripture and in trinitarian theology generally, this phrase properly denotes the whole theanthropic, person under a human title-just as "man", (1 Tim. ii. 5), "last Adam" (1 Cor. xv. 45), and "second man" (1 Cor. xv. 47), denote not the human nature, but the whole divine-human person under a human title. Strictly used, the phrase "Son of man" does not designate the difference between the divine and human natures in the thenothropos, but between the person of the un-incarnate and that of the incarnate Logos. Augustin's meaning is, that the Son of God will judge men at the last day, not in his original "form of God," but as this is united with human nature-as the Son of man.-W. G. T. S.]
177 Transit in Vulg.; and so in Greek.
182 [Augustin here seems to teach that the phenomenal appearance of Christ to the redeemed in heaven will be different from that to all men in the day of judgment. He says that he will show himself to the former "in the form of God;" to the latter, "in the form of the Son of man." But, surely, it is one and the same God-man who sits on the judgment throne, and the heavenly throne His appearance must be the same in both instances: namely, that of God incarnate. The effect of his phenomenal appearance upon the believer will, indeed, be very different from that upon the unbeliever. For the wicked, this vision of God incarnate will be one of terror; for the redeemed one of joy.-W. G. T. S.]
185 [Augustin's reading of this text is that of the uncials; and in that form which omits the article with a0gau=ou=.-W. G. T. S.]
188 [That is, a mere man. Augustin here, as in some other places, employs the phrase "Son of man" to denote the human nature by itself-not the divine and human natures united in one person, and designated by this human title. The latter is the Scripture usage. As "Immanuel" does not properly denote the divine nature, but the union of divinity and humanity, so "Son of man" does not properly denote the human nature, but the union of divinity and humanity.-W. G. T. S.]
4 [Augustin here brings to view both the trinitarian and the theanthropic or mediatorial subordination. The former is the status of Sonship. God the Son is God of God. Sonship as a relation is subordinate to paternity. But a son must be of the same grade of being, and of the same nature with his father. A human son and a human father are alike and equally human. And a Divine Son and a Divine father are alike and equally divine. The theanthropic or mediatorial subordination is the status of humiliation, by reason of the incarnation. In the words of Augustin, it is "that by which we understand the Son as less, in that he has taken upon Him the creature." The subordination in this case is that of voluntary condescension, for the purpose of redeeming sinful man.-W.G.T.S.]
9 Matt. xiv. 26, and John ix. 6, 7.
40 [The reference is to sxhma, in Phil. ii. 8-the term chosen by St. Paul to describe the "likeness of men," which the second trinitarian person assumed. The variety in the terms by which St. Paul describes the incarnation is very striking. The person incarnated subsists first in a "form of God;" he then takes along with this (still retaining this) a "form of a servant;" which form of a servant is a "likeness of men;" which likeness of men is a "scheme" (A.V. "fashion") or external form of a man.-W.G.T.S.]
51 [A theophany, though a harbinger of the incarnation, differs from it, by not effecting a hypostatical or personal union between God and the creature. When the Holy Spirit appeared in the form of a dove, he did not unite himself with it. The dove did not constitute an integral part of the divine person who employed it. Nor did the illuminated vapor in the theophany of the Shekinah. But when the Logos appeared in the form of a man, he united himself with it, so that it became a constituent part of his person. A theophany, as Augustin notices, is temporary and transient. The incarnation is perpetual.-W.G.T.S.]
57 4 (For an example of the manner in which the patristic writers present the doctrine of the divine invisibility, see Irenaeus, Adv. Haereses, IV. xx.-W.G.T.S.]
75 [The theophanies of the Pentateuch are trinitarian in their implication. They involve distinctions in God-God sending, and God sent; God speaking of God, and God speaking to God. The trinitarianism of the Old Testament has been lost sight of to some extent in the modern construction of the doctrine. The patristic, mediaeval, and reformation theologies worked this vein with thoroughness, and the analysis of Augustin in this reference is worthy of careful study.-W.G.T.S.]
77 This clause is not in the Hebrew.
79 [It is difficult to determine the details of this theophany, beyond all doubt: namely, whether the"Jehovah" who "went his way as soon as he had left communing with Abraham." (Gen. xviii. 33) joins the " two angels" that "came to Sodom at even" (Gen xix. 1); or whether one of these "two angels" is Jehovah himself. One or the other supposition must be made; because a person is addressed by Lot as God (Gen. xix. 18-20), and speaks to Lot as God (Gen. xix. 21, 22), and acts as God (Gen. xix. 24). The Masorite marking of the word "lords" in Gen. xix. 2, as "profane," i.e., to be taken in the human sense, would favor the first supposition. The interchange of the singular and plural, in the whole narrative is very striking. "It came to pass, when they had brought them forth abroad, that he said, escape for thy life. And Lot said unto them. Oh not so, my Lord: behold now, thy servant hath found grace in thysight. And hesaid unto him, see I have accepted thee; I will not overthrow the city of which thou hast spoken." (Gen. xix. 17-21.)-W.G.T.S.]
102 Clift-A.V. Spelunca is one reading in S. Aug., but the Benedictines read specula = watch-tower, which the context proves to be certainly right.
114 Col. ii. 20. Viventes de hoc mundo decernitis.
117 [Augustin here gives the Protestant interpretation of the word "rock," in the passage, "on this rock I will build my church."-W.G.T.S.]
121 [The meaning seems to be, that the vivid realization that Christ's body rose from the dead is the reward of a Christian's faith. The unbeliever has no such reward.-W.G.T.S.]
129 Isa. vi. 10; Matt. xiii. 15.
132 [This explanation of the "back parts" of Christ to mean his resurrection, and of "the place that is by him," to mean the church, is an example of the fanciful exegesis into which Augustin, with the fathers generally, sometimes falls. The reasoning, here, unlike that in the preceding chapter, is not from the immediate context, and hence extraneous matter is read into the text.-W.G.T.S.]
135 [The original has an awkward anacoluthon in the opening sentence of this chapter, which has been removed by omitting "quamquam," and substituting "autem" for "ergo."-W.G.T.S.]
1 [The English translator renders "animalium" by "psychical," to agree with yuxiko/j in 1 Cor. ii. 14. The rendering "natural" of the A.V. is more familiar.-W G. T. S.]
2 [This is an important passage with reference to Augustin's learning. From it, it would appear that he had not read the Greek Trinitarians in the original, and that only "a little" of these had been translated, at the time when he was composing this treatise. As this was from A.D. 400 to A.D. 416-, the treatises of Athanasius (d. 373), Basil (d. 379), Gregory of Nyssa (d. 400?), and Gregory of Nazianzum (d. 390?) had been composed and were current in the Eastern church. That Augustin thought out this profound scheme of the doctrine of the Trinity by the close study of Scripture alone, and unassisted by the equally profound trinitarianism of the Greek church, is an evidence of the depth and strength of his remarkable intellect.-W. G. T. S.]
9 See above, Book ii. chap. vii. n. 13.
13 [The original is: "ut sit participatio ejus in idipsum." The English translator renders: "So that it may partake thereof in itself." The thought of Augustin is, that the believing soul though mutable partakes of the immutable; and he designates the immutable as the in idipsum: the self-existent. In that striking passage in the Confessions, in which he describes the spiritual and extatic meditations of himself and his mother, as they looked out upon the Mediterranean from the windows at Ostia-a scene well known from Ary Schefer's painting-he denominates God the idipsum: the "self same" (Confessions IX. x). Augustin refers to the same absolute immutability of God, in this place. By faith, man is "a partaker of a divine nature," (2 Pet. i. 4.)-W.G.T.S.].
29 [One chief reason why a miracle is incredible for the skeptic, is the difficulty of working it. If the miracle were easy of execution for man-who for the skeptic is the measure of power-his disbelief of it would disappear. In reference to this objection, Augustin calls attention to the fact, that so far as difficulty of performance is concerned, the products of nature are as impossible to man as supernatural products. Aaron could no more have made an almond rod blossom and fructuate on an almond tree, than off it. That a miracle is difficult to be wrought is, consequently, no good reason for disbelieving its reality.-W.G.T.S.]
34 [Augustin is not alone in his belief that the bee is an exception to the dictum; omne animal ex ovo. As late as 1744, Thorley, an English "scientist," said that "the manner in which bees propagate their species is entirely hid from the eyes of all men; an the most strict, diligent, and curious observers and inquisitors have not been able to discover it. It is a secret, and will remain a mystery. Dr. Butler says that they do not copulate as other living creatures do." (Thorley: Melisselogia. Section viii.) The observations of Huber and others have disproved this opinion. Some infer that ignorance of physics proves ignorance of philosophy and theology. The difference between matter and mind is so great, that erroneous opinions in one province are compatible with correct ones in the other. It does not follow that because Augustin had wrong notions about bees, and no knowledge at all of the steam engine and telegraph, his knowledge of God and the soul was inferior to that of a modern materialist.-W.G.T.S.]
35 [The English translator renders "virtus" in its secondary sense of "goodness." Augustin employs it here, in its primary sense of "energy," "force."-W.G.T.S.]
39 [This is the same as the theological distinction between substances and their modifications. "The former," says Howe, "are the proper object of creation strictly taken; the modifications of things are not properly created, in the strictest sense of creation, but are educed and brought forth out of those substantial things that were themselves created, or made out of nothing."-Germs are originated ex nihilo, and fall under creation proper; their evolution and development takes place according to the nature and inherent force of the germ, and falls under providence, in distinction from creation. See the writer's Theological Essays, 133-137.-W.G.T.S.]
41 Ex. vii. 12, and viii. 7, 18, 19.
63 ["Substance," from sub stans, is a passive term, denoting latent and potential being. "Essence," from esse, is an active term, denoting energetic being. The schoolmen, as Augustin does here, preferred the latter term to the former, though employing both to designate the divine nature.-W.G.T.S.]
70 Ex. ii. 15 and iii. 7, and Acts vii. 29-33.
88 [The reference here is to the difference between a theophany, and an incarnation; already alluded to, in the note on p. 149.-W.G. T. S.]
5 Ps. lxviii. 9.-Pluviam voluntariam.
12 [This singleness and doubleness is explained in chapter 3.-W.G.T.S.].
25 Ps. xxii. 1, and Matt. xxvii. 46.
74 Mark xv. 37, 39, 43, 44, and John xix. 30-34.
86 [The wood of the cross is meant. One of the ancient symbols of the church was a ship.-W.G.T.S.].
101 [The allusion is to the Wisdom of Proverbs, and of the Book of Wisdom which Augustin regards as canonical, as his frequent citations show.-W.G.T.S.].
112 [Augustin here, as in previous instances, affirms the procession of the Spirit from the Father and Son.-W.G.T.S.].
118 [The term "beginning" is employed "relatively, and not according to substance," as Augustin says. The Father is "the beginning of the whole deity," with reference to the personal distinctions of Father, Son, and Spirit-the Son being from the Father, and the Spirit from Father and Son. The trinitarian relations or modes of the essence, "begin" with the first person, not the second or the third. The phrase "whole deity," in the above statement, is put for "trinity," not for "essence." Augustin would not say that the Father is the "beginning" (principium) of the divine essence considered abstractly, but only of the essence as trinal. In this sense, Trinitarian writers denominate the Father "fons trinitatis", and sometimes "fons deitatis." Turrettin employs this latter phraseology (iii. xxx. i. 8); so does Owen (Communion with Trinity, Ch. iii.); and Hooker (Polity, v. liv.) But in this case, the guarding clause of Turretin is to be subjoined: "fons deitatis, si modus subsistendi spectatur." The phrase "fons trinitatis," or "principium trinitatis," is less liable to be misconceived, and more accurate than "fons deitatis," or "principum deitatis."-W. G. T. S.].
126 [The original is: "propter principii commendationem," which the English translator renders "On account of commending to our thoughts the principle [of the Godhead]." The technical use of "principium" is missed. Augustin says that the phrases, "sending the Son," and "sending the Spirit," have reference to the "visible creature" through which in the theophanies each was manifested; but still more, to the fact that the Father is the "beginning" of the Son, and the Father and Son are the "beginning" of the Spirit. This fact of a "beginning," or emanation (manatio) of one from another, is what is commended to our thoughts.-W.G.T.S.]
9 The terms "unbegotten" and "begotten" are interchangeable with the terms Father and Son. This follows from the relation of a substantive to its adjective. In whatever sense a substantive is employed, in the same sense must the adjective formed from it be employed. Consequently, if the first person of the Trinity may be called Father in a sense that implies deity, he may be called Unbegotten in the same sense. And if the second person may be called Son in a sense implying deity, he may be called Begotten in the same sense. The Ancient church often employed the adjective, and spoke of God the Unbegotten and God the Begotten (Justin Martyr, Apol. i. 25, 53; ii. 12, 13. Clem. Alex. Stromata v. xii.). This phraseology sounds strange to the Modern church, yet the latter really says the same thing when it speaks of God the Father, and God the Son.-W.G.T.S.]
16 [This phraseology appears in the analytical statements of the so-called (cap. 11-16), and affords ground for the opinion that this symbol is a Western one, originating in the school of Augustin.-W.G.T.S.].
18 [It is remarkable that Augustin, understanding thoroughly the distinction between essence and person, should not have known the difference between ou0sia and upo/stoaij. It would seem. as if his only moderate acquaintance with the Greek language would have been more than compensated by his profound trinitarian knowledge.
In respect to the term "substantia"-when it was discriminated from "essentia," as it is here by Augustin-it corresponds to u/po/stasij, of which it is the translation. In this case, God is one essence in three substances. But when "substantia" was identified with "essentia," then to say that God is one essence in three substances would be a self-contradiction. The identification of the two terms led subsequently to the coinage, in the mediaeval Latin, of the term "subsistantia," to denote u9po/stasij.-W.G.T.S.]
25 [The reason which Augustin here assigns, why the name Holy Spirit is given to the third person-namely, because spirituality is a characteristic of both the Father and Son, from both of whom he proceeds-is not that assigned in the more developed trinitarianism. The explanation in this latter is, that the third person is denominated the Spirit because of the peculiar manner in which the divine essence is communicated to him-namely, by spiration or out-breathing: spiritus quia spiratus. This is supported by the etymological signification of pneu=ma, which is breath; and by the symbolical action of Christ in John xx. 22, which suggests the eternal spiration, or out-breathing of the third person. The third trinitarian person is no more spiritual, in the sense of immaterial, than the first and second persons, and if the term "Spirit" is to be taken in this the ordinary signification, the "trinitarian relation," or personal peculiarity, as Augustin remarks, "is not itself apparent in this name;" because it would mention nothing distinctive of the third person, and not belonging to the first and second. But taken technically to denote the spiration or out-breathing by the Father and Son, the trinitarian peculiarity is apparent in the name.
And the epithet "Holy" is similarly explained. The third person is the Holy Spirit, not because he is any more holy than the first and second, but because he is the source and author of holiness in all created spirits. This is eminently and officially his work. In this way also, the epithet "Holy"-which in its ordinary use would specify nothing peculiar to the third person,-mentions a characteristic that differentiates him from the Father and Son.-W.G.T.S.]
26 2 Cor. v. 5, and Eph. i. 14.
35 [The term "beginning" (principium), when referring to the relation of the Trinity, or of any person of the Trinity, to the creature, denotes creative energy, whereby a new substance is originated from nothing. This is the reference in chapter 13. But when the term refers to the relations of the persons of the Trinity to each other, it denotes only a modifying energy, whereby an existing uncreated substance is communicated by generation and spiration. This is the reference in chapter 14.
When it is said that the Father is the "beginning" of the Son, and the Father and Son are the "beginning" of the Spirit, it is not meant that the substance of the Son is created ex nihilo by the Father, and the substance of the Spirit is created by the Father and Son, but only that the Son by eternal generation receives from the Father the one uncreated and undivided substance of the Godhead, and the Spirit by eternal spiration receives the same numerical substance from the Father and Son. The term "beginning" relates not to the essence, but to the personal peculiarity. Sonship originates in fatherhood; but deity is unoriginated. The Son as the second person "begins" from the Father, because the Father communicates the essence to him. His sonship, not his deity or godhood, "begins" from the Father. And the same holds true of the term "beginning" as applied to the Holy Spirit. The "procession" of the Holy Spirit "begins" by spiration from the Father and Son, but not his deity or godhood.-W.G.T.S.].
36 ["Matter" denotes the material as created ex nihilo: "nature" the material as formed into individuals. In this reference, Augustin speaks of "the nature of the soul" of the people of Israel as existing while "as yet that people existed not" individually- having in mind their race-existence in Adam.-W.G. T.S.]
2 [The term "God," in the proposition, "the Word was with God," must refer to the Father, not to "the Father and Son together," because the Son could not be said to be "with" himself. St. John says that "the word was God" (qeo\j). The absence of the article with qeo\j denotes the abstract deity, or the divine nature without reference to the persons in it. He also says that "the Word was with God" (to\n qeo\n). The presence of the article in this instance denotes one of the divine persons in the essence: namely, the Father, with whom the Word was from eternity, and upon whose "bosom" he was from eternity. (John i. 18).-W.G.T.S.]
14 [The Divine Unity is trinal, not triple. The triple is composed of three different substances. It has parts, and is complex. The trinal is without parts, and is incomplex. It denotes one simple substance in three modes or forms. "We may speak of the trinal, but not of the triple deity." Hollaz, in Hase's Hutterus, 172.-W.G.T.S.]
15 [Each trinitarian person is as great as the Trinity, if reference be had to the essence, but not if reference be had to the persons. Each person has the entire essence, and the Trinity has the entire essence. But each person has the essence with only one personal characteristic; while the Trinity has the essence with all three personal characteristics. No trinitarian person is as comprehensive as the triune Godhead, because he does not possess the two personal characteristics belonging to the other two persons. The Father is God, but he is not God the Son and God the Holy Spirit.-W.G.T.S.]
16 [The addition of finite numbers, however great, to an infinite number, does not increase the infinite. Similarly, any addition of finite being to the Infinite Being is no increase. God plus the universe is no larger an infinite than God minus the universe. The creation of the universe adds nothing to the infinite being and attributes of God. To add contingent being to necessary being, does not make the latter any more necessary. To add imperfect being to perfect being, does not make the latter more perfect. To add finite knowledge to infinite knowledge, does not produce a greater amount of knowledge. This truth has been overlooked by Hamilton. Mansell, and others, in the argument against the personality of the Infinite, in which the Infinite is confounded with the All, and which assumes that the All is greater than the Infinite-in other words, that God plus the universe is greater than God minus the universe.-W.G.T.S.]
24 1 Cor. xiii. 12. Darkly, A.V..
3 [Augustin sometimes denominates the Son "begotten" (genitus), and sometimes "born" (natus). Both terms signify that the Son is of the Father; God of God, Light of Light, Essence of Essence.-W.G.T.S.]
21 Gen. xlvi. 27, and Deut. x. 22.
23 [Augustin's meaning is, that the term "substance" is not an adequate one whereby to denote a trinitarian distinction, because in order to denote such a distinction it must be employed relatively, while in itself it has an absolute signification. In the next chapter he proceeds to show this.-W.G.T.S.]
31 [Augustin would find this "image" in the ternaries of nature and the human mind which illustrate the Divine trinality. The remainder of the treatise is mainly devoted to this abstruse subject; and is one of the most metaphysical pieces of composition in patristic literature. The exegetical portion of the work ends substantially with the seventh chapter. The remainder is ontological, yet growing out of, and founded upon the biblical data and results of the first part.-W. G. T. S.]
1 [In this and the following chapter, the meaning of Augustin will be clearer, if the Latin "veritas," "vera," and "vere," are rendered occasionally, by "reality," "real," and "really." He is endeavoring to prove the equality of the three persons, by the fact that they are equally real (true), and the degree of their reality (truth) is the same. Real being is true being; reality is truth. In common phraseology, truth and reality are synonymous.-W.G.T.S.]
2 Read si for sicut, if for as. Bened. ed.
12 [The "wish" and "love" which Augustin here attributes to the non-righteous man is not true and spiritual, but selfish. In chapter vii. 10, he speaks of true love as distinct from that kind of desire which is a mere wish. The latter he calls cupiditas. "That is to be called love which is true, otherwise it is desire (cupiditas); and so those who desire (cupidi) are improperly said to love (diligere), just as they who love (diligunt) are said improperly to desire (cupere)."-W.G.T.S.]
10 [Augustin here begins his discussion of some ternaries that are found in the Finite, that illustrate the trinality of the Infinite. Like all finite analogies, they fail at certain points. In the case chosen-namely, the lover, the loved, and love-the first two are substances, the last is not. The mind is a substance, but its activity in loving is not. In chapter iv. 5, Augustin asserts that "love and knowledge exist substantially, as the mind itself does." But no psychology, ancient or modern, has ever maintained that the agencies of a spiritual entity or substance are themselves spiritual entity or substances. The activities of the human mind in cognizing, loving, etc., are only its energizing, not its substance.
The ambiguity of the Latin contributes to this error. The mind and its loving, and also the mind and its cognizing, are denominated "duo quoedam" the mind, love, and knowledge, are denominated "tria quoedem." By bringing the mind and its love and knowledge under the one term "quoedam," and then giving the meaning of "substance" to "thing," in "something," the result follows that all three are alike and equally "substantial."
This analogy taken from the mind and its activities illustrates the trinality of the Divine essence, but fails to illustrate the substantiality of the three persons. The three Divine persons are not the Divine essence together with two of its activities (such, e.g., as creation and redemption), but the essence in three modes, or "forms," as St. Paul denominates them in Phil. iii. 6.
If Augustin could prove his assertion that the activities of the human spirit in knowing and loving are strictly "substantial," then this ternary would illustrate not only the trinality of the essence, but the essentiality and objectivity of the persons. The fact which he mentions, that knowledge and love are inseparable from the knowing and loving mind, does not prove their equal substantiality with the mind.-W.G.T.S.].
11 [Augustin here illustrates, by the ternary of mind, love, and knowledge, what the Greek Trinitarians denominate the perixw/rhsij of the divine essence. By the figure of a circulation, they describe the eternal inbeing and indwelling of one person in another. This is founded on John xiv. 10, 11; xvii. 21, 23. "Believest thou not that I am in the Father, and the Father in Me? I pray that they all may be one, as thou Father art in Me, and I in Thee." Athanasius (Oratio, iii. 21) remarks that Christ here prays that the disciples "may imitate the trinitarian unity of essence, in their unity of affection." Had it been possible for the disciples to be in the essence of the Father as the Son is, he would have prayed that they all may be "one in Thee," instead of "one in Us."
The Platonists, also, employed this figure of circulatory movement, to explain the self-reflecting and self-communing nature of the human mind. "It is not possible for us to know what our souls are, but only by their kinh/seij kuklikai, their circular and reflex motions and converse with themselves, which only can steal from them their own secrets." J. Smith: Immortality of the Soul, Ch. ii.
Augustin's illustration, however, is imperfect, because "the three things" which circulate are not "each of them severally a substance." Only one of them, namely, the mind, is a substance.-W.G.T.S.]
12 [The inward production of a thought in the finite essence of the human spirit which is expressed outwardly in a spoken word, is analogous to the eternal generation of the Eternal Wisdom in the infinite essence of God expressed in the Eternal Word. Both are alike, in that something spiritual issues from something spiritual, without division or diminution of substance. But a thought of the human mind is not an objective thing or substance; while the Eternal Word is.-W.G.T.S.]
24 [The meaning of this obscure chapter seems to be, that only what the mind is pleased with, is the real expression and index of the mind-its true "word." The true nature of the mind is revealed in its sympathies. But this requires some qualification. For in the case of contrary qualities, like right and wrong, beauty and ugliness, the real nature of the mind is seen also in its antipathy as well as in its sympathy; in its hatred of wrong as well as in its love of right. Each alike is a true index of the mind, because each really implies the other.-W.G.T.S.]
27 [It is not these three together that constitute the one substance. The mind alone is the substance-the knowledge and the love being only two activities of it. When the mind is not cognizing or loving, it is still an entire mind. As previously remarked in the annotation on IX. ii. this ternary will completely illustrate a trinality of a certain kind, but not that of the Trinity; in which the "tria quoedam" are three subsistences, each of which is so substantial as to be the subject of attributes, and to be able to employ them. The human mind is substantial enough to possess and employ the attributes of knowledge and love. We say that the mind knows and loves. But an activity of the mind is not substantial enough to possess and employ the attributes of knowledge and love. We cannot say that the loving loves; or the loving knows; or the knowing loves, etc.-W.G.T.S.].
2 Ps. ix., cxi., and cxxxviii., Deut. vi. 5, and Matt. xxii. 37.
3 [The distinction between corporeal and incorporeal substance is one that Augustin often insists upon. See Confessions VII. i-iii. The doctrine that all substance is extended body, and that there is no such entity as spiritual unextended substance, is combatted by Plato in the Theatetus. For a history of the contest and an able defence of the substantiality of spirit, see Cudworth's. Intellectual System, III. 384 sq. Harrison's Ed.-W.G.T.S.]
6 [This ternary of memory, understanding, and will, is a better analogue to the Trinity than the preceding one in chapter IX- namely, mind, knowledge, and love. Memory, understanding, and will have equal substantiality, while mind, knowledge, and love have not. The former are three faculties, in each of which is the whole mind or spirit. The memory is the whole mind as remembering; the understanding is the whole mind as cognizing; and the will is the whole mind as determining. The one essence of the mind is in each of these three modes, each of which is distinct from the others; and yet there are not three essences or minds In the other ternary, of mind, knowledge, and love, the last two are not faculties but single acts of the mind. A particular act of cognition is not the whole mind in the general mode of cognition. This would make it a faculty. A particular act of loving, or of willing, is not the whole mind in the general mode of loving, or of willing. This would make the momentary and transient act a permanent faculty. This ternary fails, as we have noticed in a previous annotation (IX. ii. 2), in that only the mind is a substance.
The ternary of memory, understanding, and will is an adequate analogue to the Trinity in respect to equal substantiality. But it fails when the separate consciousness of the Trinitarian distinctions is brought into consideration. The three faculties of memory, understanding, and will, are not so objective to each other as to admit of three forms of consciousness, of the use of the personal pronouns, and of the personal actions that are ascribed to the Father, Son, and Holy Spirit. It also fails, in that these three are not all the modes of the mind. There are other faculties: e. g., the imagination. The whole essence of the mind is in this also.-W.G.T.S.]
9 Vid. Retract. Bk. II. c. 15, where Augustin adds that it is possible to love the bodily species to the praise of the Creator, in which case there is no "estrangement."
11 Psalms cxx., and following.
13 [Augustin's map of consciousness is as follows: (1). The corporeal species=the external object (outward appearance). (2). The sensible species=the sensation (appearance for the sense). (3). The mental species in its first form=present perception. (4). The mental species in its second form=remembered perception. These three "species" or appearances of the object: namely, corporeal, sensible, and mental, according to him, are combined in one synthesis with the object by the operation of the will. By "will," he does not mean distinct and separate volitions: but the spontaneity of the ego-what Kant denominates the mechanism of the understanding, seen in the spontaneous employment of the categories of thought, as the mind ascends from empirical sensation to rational conception.
The English translator has failed to make clear the sharply defined psychology of these chapters, by loosely rendering "sentire," "to perceive," and "cogitare" to think.-W.G.T.S.]
14 Vid. Retract. 11. xv. 2. [Augustin here says that when he wrote the above, he forgot what is said in Leviticus xi. 20, of "fowls that creep, going upon all four, which have legs above their feet to leap withal upon the earth."-W.G.T.S.]
1 [The distinction drawn here is between that low form of intelligence which exists in the brute, and that high form characteristic of man. In the Kantian nomenclature, the brute has understanding, but unenlightened by reason; either theoretical or practical. He has intelligence, but not as modified by the forms of space and time and the categories of quantity, quality, relation etc.; and still less as modified and exalted by the ideas of reason- namely, the mathematical ideas, and the moral ideas of God, freedom, and immortality. The animal has no rational intelligence. He has mere understanding without reason.-W.G.T.S.]
35 [Augustin here teaches that the inward lust is guilt as well as the outward action prompted by it. This is in accordance with Matt v. 28; Acts viii. 21-22; Rom. vii. 7; James i. 14.-W.G. T. S.]
36 [Augustin means, that while he has given an allegorical and mystical interpretation to the narrative of the fall, in Genesis, he also holds to its historical sense.-W.G.T.S.]
48 [This fine specimen of the "obstetric method" of Socrates is given in Plato's dialogue, Meno.-W.G.T.S.]
9 Bks. viii. c. 4, etc., x. c. 1.
11 [The prophet Nathan enunciates the same truth, in his words to David, "Go do all that is in thine heart; for the Lord is with thee." 2 Sam. vii. 3.-W.G.T.S.]
12 Andreia, Act ii. Scene i, v. 5, 6.
17 John xx. 22, vii. 39, and xv. 26.
18 Eph. iv. 8 and Ps. lxviii. 18.
24 Gen. vi. 3. "Strive with man," A.V..
40 [In this representation of Augustin, the relics of that misconception which appears in the earlier soteriology, paricularly that of Irenaeus, are seen: namely, that the death of Christ ransoms the sinner from Satan. Certain texts which teach that redemption delivers from the captivity to sin and Satan, were interpreted to teach deliverance from the claims of Satan. Augustin's soteriology is more free from this error than that of Irenaeus, yet not entirely free from it. The doctrine of justification did not obtain its most consistent and complete statement in the Patristic church.-W. G. T. S.]
60 Bk. viii. cc. 8 seqq., and Bk. x. c. 1, etc.
63 [The ternary is this: 1. The idea of a truth or fact held in the memory. 2. The contemplation of it as thus recollected. 3. The love of it. This last is the "will" that "unites" the first two.-W. G. T. S.]
1 Ecclus. xxiv. 5. and 1 Cor. i. 24.
21 [This occured in the the case of Edward Irving. Oliphant's Life of Irving.-W. G. T. S.].
35 [Augustin here understands "Sheol," to denote the place of retribution for the wicked.-W.G.T.S.].
50 [In the case of knowledge that is remembered, there is something latent and potential-as when past acquisitions are recalled by a voluntary act of recollection. The same is true of innate ideas-these also are latent, and brought into consciousness by reflection. But no man can either remember, or elicit, his original holiness and blessedness, because this is not latent and potential, but wholly lost by the fall-W.G.T.S.]
64 [Justification is instantaneous: sanctification is gradual. Baptism is the sign, not the cause, of the former. "As many of us as were baptized into Jesus Christ, were baptized with reference to (ei0j) his death;" and "are intombed with him by the baptism that has reference to (ei0j) his death." Rom. vi. 3, 4. According to St. Paul, baptism supposes a trust in the atonement of Christ, and is a seal of it. In saying that "the forgiveness of all thine iniquity takes place in baptism," Augustin is liable to be understood as teaching the efficiency of baptism in producing forgiveness. This is the weak side of the Post Nicene soteriology.-W.G.T.S.].
18 [In the Infinite Being, qualities are inseparable from essence; in the finite being, they are separable. If man or angel ceases to be good, or wise, or righteous, he does not thereby cease to be man or angel. But it God should lose goodness, wisdom or righteousness, he would no longer be God. This is the meaning of Augustin, when he says that "goodness" as well as "spirit" must be predicated of God, "according to substance"-that is, that qualities in God are essential qualities. They are so one with the essence, that they are inseparable.-W.G.T.S.]
52 [Not the Old Academy of Plato and his immediate disciples, who were anti-skeptical; but the new Academy, to which Augustin has previously referred (XIV. xix. 26). This was skeptical-W.G.T.S.]
53 Libri Tres contra Academicos.
67 Isa. xxviii. 11 and 1 Cor. xiv. 21.
104 [The reader will observe that Augustin has employed the term "memory" in a wider sense than in the modern ordinary use. With him, it is the mind as including all that is potential or latent in it. The innate ideas, in this use, are laid up in the "memory," and called into consciousness or "remembered" by reflection. The idea of God, for example, is not in the "memory" when not elicited by reflection. The same is true of the ideas of space and time, etc.-W.G.T.S.]
132 [Says Turrettin, III. xxix. 21. "The Father does not generate the Son either as previously existing, for in this case there would be no need of generation; nor yet as not yet existing, for in this case the Son would not be eternal; but as co-existing, because he is from eternity in the God-head."-W.G.T.S.]
133 [The term "unbegotten" is not found in Scripture, but it is implied in the terms "begotten" and "only-begotten," which are found. The term "unity" is not applied to God in Scripture, but it is implied in the term "one" which is so applied.-W.G.T.S.]
134 [The spiration and procession of the Holy Spirit is not by two separate acts, one of the Father, and one of the Son-as perhaps might be inferred from Augustin's remark that "the Holy Spirit proceeds from the Father principally." As Turrettin says: "The Father and Son spirate the Spirit, not as two different essences in each of which resides a spirative energy, but as two personal subsistences of one essence, who concur in one act of spiration." Institutio III. xxxi. 6.-W.G.T.S.]
137 [Generation and procession are each an emanation of the essence by which it is modified. Neither of them is a creation ex nihilo. The school-men attempted to explain the difference between the two emanations, by saying that the generation of the Son is by the mode of the intellect-hence the Son is called Wisdom, or Word (Logos); but the procession of the Spirit is by the mode of the will-hence the Spirit is called Love. Turrettin distinguishes the difference by the following particulars: 1. In respect to the source. Generation is from the Father alone; procession is from Father and Son. 2. In respect to effects. Generation yields not only personality, but resemblance. The Son is the "image" of the Father, but the Spirit is not the image of the Father and Son. Generation is accompanied with the power to communicate the essence; procession is not. 3. In respect to order of relationship. Generation is second, procession is third. In the order of nature, not of time (for both generation and procession are eternal, therefore simultaneous), procession is after generation. Institutio III. xxxi. 3.-W.G.T.S.]
138 Serm. in Joh. Evang. tract.. 99, n. 8, 9.
144 Gal. iv. 5 and John iii. 17.
1 "Scripsi etiam librum `de Fide, Spe et Charitate 0' cum a me ad quem scriptus est postulasset ut aliquod opusculum haberet meum de suis manibus nunquam recessurum, quod genus Graeci" Enchiridion vocant. Ubi satis diligenter mihi videor esse complexus quomodo sit colendus Deus quam sapientiam esse hominis utique veram Divina Scriptura definit. Hic libersic incipit, `Dici non potest, dilectissime fili Laurenti, quantum tuâ eruditione delecter. 0'"
2 Wisd. vi. 24. [Greek text, ver. 25: plh=u=oj sofw=n swthri/a ko/smou.-P. S.]
54 John iii. 36. These words, attributed by the author to Christ, were really spoken by John the Baptist..
63 Luke i. 28 ("thou that are highly favored," A. V.).
64 Luke i. 30 ("Thou hast found favor with God," A. V.).
68 A quotation from a form of the Apostles' Creed anciently in use in the Latin Church.
73 "Uterumque armato milite complent.".-Virgil, Aen. ii. 20.
74 Num. xxi. 7 ("serpents," A. and R. V.).
81 Ps. li. 5 (The A. V. has the singular, "iniquity" and "sin").
85 Ps. ii. 7; Heb. i. 5, v. 5. It is by a mistake that Augustin quotes these words as pronounced at our Lord's baptism.
96 John v. 29 (damnation, A. V.).
98 Ps. xliii. 1 ("Plead my cause against an ungodly nation," A. V.)
108 Ps. cxlviii. 2, ["host," R. V.].
110 Zech. i. 9 ("The angel that talked with me," A. V.).
117 Col. i. 19, 20. [ R. V. "summed up."]
133 1 Cor. iii. 11-15. [The "fire" in ver. 15 is not the purgatorial fire in the state between death and resurrection, but, as in ver. 14, the fire of the day of judgment.-P. S.].
137 1 Cor. vii. 33. [See R.V.].
145 Rom. xii. 17; Matt. v. 44.
150 Luke xi. 37-41. [See R. V.].
160 Ps. xi. 5. ("Him that loveth violence, His (God's) soul hateth." A. V.).
163 1 Cor. vii. 6. ["Concession," R. V.].
179 Jerome, in his Epistle to Vitalis: "Or because in our times a man was born at Lydda with two heads, four hands, one belly, and two feet, does it necessarily follow that all men are so born?"
180 1 Cor. xv. 44. [See R. V.]
189 1 Tim. ii. 4. [See R. V.].
193 Rom. ix. 13; Mal. i. 2, 3.
195 Rom. ix. 15; Ex. xxxiii. 19.
202 Rom. iii. 19; 1 Cor. i. 31.
203 Ps. cxi. 2 (LXX.): "The works of the Lord are great, sought out of all them that have pleasure therein." (A. V.).
209 Luke xi. 42. ["All manner of herbs." A. V.]
210 Ps cxv. 3. ["Our God is in the heavens: He hath done whatsoever He hath pleased." A. V.].
211 Prov xvi. 1. ["The preparation of the heart in man... is from the Lord." A. V.].
215 2 Cor. v. 10; comp. Rom. xiv. 10.
225 [These petitions are retained in the A. V., but omitted in the R. V., according to the oldest authorities.-P. S.].
226 [These petitions are retained in the A. V., but omitted in the R. V., according to the oldest authorities.-P. S.].
237 Matt. xxii. 40; comp. Rom. v. 5.
238 1 Tim. i. 5; 1 John iv. 16.
239 Comp. Matt. v. 27 and Rom. xiii. 9.
1 [The Oxford Library and H. de Romestin translate the title: On Instructing the Unlearned.-P. S.]
1 Reading et doctrina fidei et suavitate sermonis, instead of which, however, et doctrinam...suavitatem, etc. also occurs, = possessing at once a rich gift in catechising, and an intimate acquaintance with the faith, and an attractive method of discourse, [or, sweetness of language].
2 Reading retineri as in the Mss. Some editions give retinere = know how to maintain the Christian life and profession.
4 Verbis sonantibus,-sounding words.
5 Perdurant illa cum syllabarum morulis.
6 Sonantia signa,-vocal signs.
13 In the Mss. we also find the reading Ezrae = Ezra.
14 In ipsis articulis = "among the very articles," or "connecting links." Reference is made to certain great epochs or articles of time in sections 6 and 39.
16 Reading movendus, for which monendus = to be admonished, also occurs in the editions.
20 Reading supplantavit. Some Mss. give supplantaret = wherewith also he might supplant, etc.
33 Reading quanto plus, for which some Mss. give plurius, while in a large number we find purius = with how much greater purity should it hold good, etc.
34 Reading studioso...obsequio, for which studiose, etc., also occurs in the editions = are earnestly gratified with the attention etc.
36 Ex miseria...ex misericordia.
38 Reading conscripta, for which some Mss. have consecuta = have followed, and many give consecrata, dedicated.
39 De ipsa etiam severitate Dei...caritas aedificanda est.
40 Non fieri vult potius quam fingere.
41 Or = "signifying assent by its motions," adopting the reading of the best Mss., viz. salutantis corporis. Some editions give salvandi, while certain Mss. have salutis, and others saltantis.
42 Reading quando veniat animo, for which quo veniat animo also occurs = the mind in which a man comes...is a matter hidden from us.
45 Reading ad voluptatem. But many Mss. give ad voluntatem = according to the inclination, etc.
47 Reading veritas adhibitoe rationis, for which we also find adhibita rationis = the applied truth, etc.; and adhibita rationi = the truth applied to our explanation.
48 Non tamen ornamenti seriem ulla immoderatione perturbans.
50 Reading odiose, for which several Mss. give otiose = idly.
52 Reading exponentium. Various codices give ad exponendum = in expounding.
53 Reading quod, with Marriott. But if we accept quod with the Benedictine editors, the sense will = and in ignorance it may be that the true faith condemns them, has retained them in his mind.
54 Aliorumque doctissimorum hominum et disputationibus et scriptionibus in ejus veritate florentium. It may also be = bringing before him the authority of the Church universal, as well as both the disputations and the writings of other most learned men well reputed in (the cause of) its truth.
56 1 Cor. xii. 31. See also above, § 9.
57 Carnalibus integumentis involuta atque operta.
58 Or = confusing the sense by false pauses: perturbateque distinguere.
59 Ut sono in foro, sic voto in ecclesia benedici.
60 Bona dictio, nunquam tamen benedictio.
61 The sentence, "either in that he is actually not stirred...by what is said," is omitted in many Mss.
64 Phil. ii. 17. The form in which the quotation is given above, with the omission of the intermediate clauses, is due probably to the copyist, and not to Augustin himself. The words left out are given thus in the Serm. XLVII on Ezekiel xxxiv.: "Being made in the likeness of men, and being found in the fashion of a man: He humbled Himself, being made obedient unto death, even the death of the cross." [See R. V.]
69 Illius gallinoe,-in reference to Matt. xxiii. 37.
76 Concurrant in bonum. Rom. viii. 28.
77 Some editions read arcem = stronghold, instead of artem.
79 Instead of eam, the reading ea = those things, also occurs.
80 Or = by the reverence which he feels for the man: humana verecundia.
81 The text gives simply Catholicae. One Ms. has Catholicae fidei = the Catholic faith. But it is most natural to supply Ecclesiae.
82 Instead of viros fratres, some mss. read veros fratres = our genuine brethren.
91 Reading istud edentis; for which some editions give studentis = of one who studies it.
96 Ut aliquam observationem sermonis tui a nobis audire quaereres.
98 Isa. xl. 6, 8; 1 Pet. i. 24, 25.
99 Reading sive sintoe qui appellantur, for which there occur such varieties of reading as these: sint athletoe qui appellantur = those who are called athletes; or sint aequi appellantur; or simply sint qui appellantur = whatever name they bear, whether actors, etc. The term sintae, borrowed from the Greek Sintai = devourers, spoilers, may have been a word in common use among the Africans, as the Benedictine editors suggest, for designating some sort of coarse characters.
100 Thymelici, strictly = the musicians belonging to the thymele, or orchestra.
101 Reading incitatis favent, for which some Mss. give incitati = excited themselves, they favor them; and others have incitantes = exciting them, they favor them.
102 Compare a passage in the Confessions, vi. 13.
107 Humanitate, = humanity, also occurs instead of humilitate.
108 Rather "spirits." See the correction made in the Retractations, ii. 14, as given above in the Introductory Notice.
109 The beatitatem is omitted by several mss..
112 Instead of pascunt the reading miscent, = mix, is also found.
113 Gen. xxv. 26, xxxviii. 27-30.
115 Or = circumscribed, definitus.
123 Dan. ii. 47, iii. 29, vi. 26; 1 Esdr. ii. 7; Bel. 41.
128 Pro capite hominis, literally = on account of that head of man, etc..
130 Instead of orationes; the better authenticated reading is adorationes.
132 1 Cor. iii. 9; cf. Jer. xxv. 12, xxix. 10.
134 Instead of dictus est the Mss. give also electus est = was chosen to be.
140 Reading ab eo; for which some editions give ab ea = from that humility.
141 There is a play in the words here: crucifixus est qui cruciatus nostros finivit.
149 The reference evidently is to Acts v. 15, where, however, it is only the people's intention that is noticed, and that only in the instance of the sick, and not of any individual actually dead..
151 Adopting the Benedictine version, qui eos mansuetus passus fuerat, and taking it as a parallel to Acts xiii. 18, Heb. xii. 3. There is, however, great variety of reading here. Thus we find qui ante eos, etc. = who had suffered in meekness before them: qui pro eis, etc. = who had suffered in their stead: qui propter eos, etc. = who had suffered on their account: and qui per eos, etc. = who had suffered through them, etc. But the reading in the text appears best authenticated.
152 Ps. cxviii. 22; Isa. xxviii. 16.
155 Sed ex te ipso crede. It may also = but, on your side, do you believe.
156 Certisque aetatum incrementis, etc.
157 Reading sicut non erat; for which, however, cum non erat also occurs = seeing He was able to make it when it was not.
158 Corruptibilem corporis conditionem. But corruptibilis also occurs = the condition of a corruptible body
159 Satietas. Some editions, however, give societas = the society.
162 Ad placendum Deo miserati animas suas, etc. Instead of miserati the reading miseranti also occurs = to the doing of the good pleasure of the God who takes pity on their souls. The Benedictine editors suggest that the whole clause is in reference to Ecclesiasticus xxx. 24, (23), which in the Latin runs thus: miserere animae tuae placens Deo.
167 Or = its (i.e. the law's) truth.
168 Adopting nam si in spectaculis cum illis esse cupiebas et eis inhaerere. Another, but less weightily supported reading, is, nam si in spectaculis et vanitatibus insanorum certaminum illis cupiebas inhaerere = for if in the public spectacles and vanities of mad struggles you wish to attach yourself closely to men, etc..
169 Bona via. Another and well authenticated rendering is, bona vita = the good life.
170 It has been supposed by the Benedictine editors that sane may be a misreading for salis. Whether that be or be not the case, the sacramentum intended here appears to be the sacramentum salis, in reference to which Neander (Church History iii. p. 458, Bohn's Translation) states that "in the North African Church the bishop gave to those whom he received as competentes, while signing the cross over them as a symbol of consecration, a portion of salt over which a blessing had been pronounced. This was to signify the divine word imparted to the candidates as the true salt for human nature." There is an allusion to the same in the Confessions (i. 11), where Augustin says, "Even from my mother's womb who greatly hoped in thee, I was signed with the sign of His cross, and seasoned with His salt."
171 Speciem = kind, in reference to the outward and sensible sign of the salt.
172 Adopting condiat, which unquestionably is the reading most accordant with the figure of the sacramental salt here dealt with. Some editions give condatur = what is hidden in it, i.e. in the said form of words.
177 Remediorum aut divinationum diabolicarum. Some editions insert sacrilegorum after remediorum = sacrilegious charms or divinations of devils.
180 Many Mss. omit the words: and holiness, and righteousness, and charity.
182 One edition reads Dominum, the Lord, the Holy Spirit, etc., instead of donum.
1 i.e. the third order of catechumens, embracing those thoroughly prepared for baptism.
5 City of God, Bk. xxii. Ch. 21.
1 Hab. ii. 4; Rom. i. 17; Gal. iii. 11; Heb. x. 38.
3 Isa. vii. 9, according to the rendering of the Septuagint.
5 Reading pulchre ordinatum. Some editions give pulchre ornatum = beautifully adorned.
6 Si mundum fabricare non posset. For si some Mss. give qui = inasmuch as He could not, etc.
9 Speciosissima species = the seemliest semblance.
12 For qui several Mss. give quibus here = under many other appellations is the Lord Jesus Christ introduced to our mental apprehensions, by which He is commended to our faith.
13 For Rector we also find Creator = Creator.
15 Adopting the Benedictine version per ipsam innotescit dignis animis secretissimus Pater. There is, however, great variety of reading here. Some Mss. give ignis for dignis = the most hidden fire of the Father is made known to minds. Others give signis = the most hidden Father is made known by signs to minds, Others have innotescit animus secretissimus Patris, or innotescit signis secretissimus Pater = the most hidden mind of the Father is made known by the same, or = the most hidden Father is made known by the same in signs.
16 Sonantia verba = sounding, vocal words.
18 Nostra notitia = our knowledge.
19 Reading conantes et verbis, etc. Three gooD Mss. give conante fetu verbi = as the offspring of the word makes the attempt. The Benedictine editors suggest conantes fetu verbi = making the attempt by the offspring of the word.
23 According to the literal meaning of the phrase ex tempore. It may, however, here be used as = under conditions of time, or in time.
24 Reading sempiterne: for which sempiternus = the eternal wise God, is also given
29 Adopting in hominibus creavi. One important Ms. gives in omnibus = amongst all.
30 Prov. viii. 22, with creavit me instead of the possessed me of the English version.
31 Various editions give principium et caput Ecclesiae est Christus = the beginning of His ways and the Head of the Church is Christ.
32 For via certa others give via recta = a right way.
35 Per ejus primatum = by means of His standing as the First-born. We follow the Benedictine reading, qui post ejus et per ejus primatum in Dei gratiam renascuntur. But there is another, although less authoritative, version, viz. qui post ejus primitias in Dei gratia nascimur = all of us who, subsequently to His first-fruits, are born in the grace of God.
36 Luke viii. 21; Rom. viii. 15-17; Gal. iv. 5; Eph. i. 5; Heb. ii. 11.
37 Id existens quod Pater est, etc. Another version is, idem existens quod Pater Deus = subsisting as the same that God the Father is.
39 The term dispensatio occurs very frequently as the equivalent of the Greek oi0konomi/a = economy, designating the Incarnation.
41 Deserens. With less point, deferens has been suggested = bearing it, or delivering it.
42 Or it may = he should fail to have any relation to the salvation.
43 Referring to the Manicheans.
50 In reference to the Manicheans.
51 The Benedictine text gives, quibus intervenientibus habitat majestas Vervi ab humani corporis fragilitate secretius. Another well-supported version is, ad humani corporis fragilitatem, etc. = more retired in relation to the frailty of the human body.
53 For monumenti some editions give testamenti = testament.
60 Adopting the Benedictine reading, quod ita spiritui subditum est. But several Mss. give quia ita coaptandum est = it is understood to be a spiritual body, In that it is to be so adapted as to suit a heavenly habitation.
61 1 Cor. xv. 51, according to the Vulgate's transposition of the negative.
65 Reading propter iniquitates, labores atque cruciatus. Several Mss. give propter iniquitatis labores, etc. = by reason of the labors and torments of unrighteousness.
66 Reading futura sit; for which fulsura sit also occurs = is destined to shine much mare manifestly, etc.
67 The text gives simply ante mortem. Some editions insert nostram = previous to our death.
70 Instead of fideique commendata et divina generatione, etc., another, but weakly supported, version is, fide atque commendata divina, etc., which makes the sense = The faith, therefore, having been systematically disposed, and our Lord's divine generation and human dispensation having been commended to the understanding, etc..
71 Non minore natura quam Pater. The Benedictine editors suggest minor for minore = not inferior in nature, etc..
76 Many Mss., however, insert colamus after Deum in the closing sentence, sed unum Deum unamque substantiam. The sense then will be = and that nevertheless we should worship in that Trinity not three Gods, but one God and one substance.
77 Spiritales, for which religiosi = religious, is also sometimes given.
78 Non unus esset Pater et Filius, sed unum essent = how the Father and the Son were not one in person, but were one in essence.
80 In reference probably to John viii. 25, where the Vulgate gives principium qui et loquor vobis as the literal equivalent for the Greek thn a0rxhn o_,ti kai/ lalw/ u/hi=n.
91 Or it may be = that the Son owes it to the Father that He is.
92 In reference, again, to Manichean errorists.
93 Patri cohoerendo = by close connection with the Father.
95 1 John iii. 1. The word Dei = of God, is sometimes added here.
102 Instead of sanciuntur, which is the reading of the Mss., some editions give sanctificantur = all things that are sanctified are sanctioned, etc..
105 Reading, with the Mss. and the Benedictine editors, Hic enim regenerationem nostram dicit. Some editions give Hoc for Hic, and dicunt for dicit = for they say that this expresses our regeneration.
106 Quoniam Spiritus Deus est. But various editions and Mss. give Dei for Deus = for the Spirit is of God.
108 Here again, instead of dilectio Deus est, we also find dilectio Dei est = love is of God.
118 Reading spiritûs. Taking spiritus, the sense might be = Nevertheless, the spirit hath imparted the first-fruits, in that it has believed God, and is now of a good will.
121 Instead of caro nominatur. Pars enim ejus quoedam resistit, etc., some good Mss. read caro nominatur et resistit, etc. = is called the flesh, and resists, etc.
123 Animalis homo, literally = the soulish man.
127 3 The text gives, Mors quippe animae est apostatare a Deo. The reference, perhaps, is to Ecclus. x. 12, where the Vulgate has, initium superbioe hominis, apostatare a Deo.
128 4 Augustin refers to this statement in the passage quoted from the Retractations in the Introductory Notice above..
132 1 Instead of a temporis conditione liberati, aeterna vita ineffabili caritate atque stabilitate sine corruptione perfruemur, several Mss. read, corpus a temporis conditione liberatum aeterna vita ineffabili caritate perfruetur = the body, set free from the condition of time, shall fully enjoy eternal life in ineffable love.
3 The text seems corrupt. A Ms. in Brasenose Library reads, "si non vis rebus credere." If we read "Si non vis rebus non visis credere," the sense will be, "For certainly if you will not have us believe things unseen, we ought not (to believe this), since" etc.
6 "Religio," (toward parents).
12 Matt. vi. 9; 2 Cor. iv. 16.
13 Ben. conj. "fulgente," for "fulgentes.".
15 The Prophecy might be called an "effect" as well as its fulfillment; or read "verbis," for "vobis," "clear by words going before and effects following after." For further illustration see St. Aug. on Ps. 45.
19 Ps. ii. 7, 8; Heb. i. 5; v. 5; Acts. xiii. 33.
20 Ps xxii. 16, 17, 18; John xix. 23, 24.
40 Some Mss. "that they &c. may find not punishment, but life."
3 Confess. b. i. c. 11; b. v. c. 14.
17 Figurae nostra tu/w=oi h0mw=n Gr. in figura facta sunt nostri. Vulg.
28 Vid. Retr. l. i. c. 14. n. l. "In this book I said, `in which &c. 0' but I have otherwise explained those words of the Apostle Paul, and as far as I can see, or rather as is apparent from the plain state of the case, much more suitably, in the book entitled De Spiritu et Literâ, though this sense too is not to be utterly rejected." 2 Cor. iii. 6.
29 2 Cor. iii. 14. quoniam, o_ti Gr. "which veil," Eng. T.
40 i. e. Faustus. v. Conf. b. v. c. vi. § 10.
41 i. e, S. Ambrose. v. Conf. b. v. c. xiii. xiv. § 23, 24, 25.
45 cf. Retract. b. i. ch. xiv. 2. "I also said, `For there are two &c. 0' In these words of mine if `those who have already found 0' whom we have said to be `now in possession, 0' are in such sort understood to be `most happy, 0' as that they are so not in this life, but in that we hope for, and aim at by the path of faith, the meaning is free from error: for they are to be judged to have found that which is to be sought, who are now there, whither we by seeking and believing, that is by keeping the path of faith, do seek to come. But if they are thought to be or to have been such in this life that seems to me not to be true: not that in this life no truth at all can be found that can be discerned by the mind, not believed on faith; but because it is but so much, what there is of it, as not to make men `most blessed. 0' For neither is that which the Apostle says,We see now through a glass in a riddle and now I know in part (1 Cor. xiii. 12), incapable of being discerned by the mind. It is discerned, clearly, but does not yet make us most blessed. For that makes men most blessed which he saith, but then face to face, and, then I shall know even as I am known. They that have found this, they are to be said to stand in possession of bliss, to which leads that path of faith which we keep, and whither we desire to arrive at by believing. But who are those most blessed, who are already in that possession whither this path leads, is a great question. And for the holy Angels indeed, there is no question but they be there. But of holy men already departed, whether so much may yet be said of them as that they stand already in that possession, is fairly made a question. For they are already freed from the corruptible body that weigheth down the soul (Wisd. 9.), but they still wait for the redemption of their body (Rom. 8.), and their flesh resteth in hope, nor is yet glorified in the incorruption that is to come. (Ps. 16.) But whether for all that they are none the less qualified to contemplate the truth with the eyes of the heart, as it is said, Face to face, there is not space to discuss here."
47 cf. Retract. b. i. ch. 14. 2. "Also what I said, `for to know great and noble and even divine things, 0' we should refer to the same blessedness. For in this life whatsoever there be of it know amounts not to perfect bliss, because that part of it which remains unknown is far more without all comparison."
48 cf. Retract. b. i. ch. xiv. 3. "And what I said `that there is a great difference whether anything be grasped by sure reason of mind, which we call knowing, or whether for practical purposes it be entrusted to common fame or writing, for posterity to believe it, 0' and presently after, `what therefore we know, we owe to reason; what we believe to authority; 0' is not to be so taken as that in conversation we should fear to say we `know 0' what we believe of suitable witnesses. For when we speak strictly we are said to know that only which by the mind's own firm reason we comprehend. But when we speak in words more suited to common use, as also Divine Scripture speaketh, we should not hesitate to say we know both what we have perceived with our bodily senses, and what we believe of trustworthy witnesses, whilst however between one and the other we are aware what difference exists."
52 cf. Retract. b. i. ch. 14. 4. "Also what I said, `No one doubts that all men are either fools or wise, 0' may seem contrary to what is read in my third book On Free Will, (c. 24.) `as though human nature admitted of no middle state between folly and wisdom. 0' But that is said when the question was about the first man, whether he was made wise, or foolish, or neither: since we could in no wise call him foolish, who was made without fault, since folly is a great fault, and how we could call him wise, who was capable of being led astray, did not appear. So for shortness I thought well to say, `as though human nature admitted of no middle state between folly and wisdom. 0' I also had infants in view, whom though we confess to bear with them original sin, yet we cannot properly call either wise or foolish, not as yet using free will either well or ill. But now I said that men were either wise or foolish, meaning those to be understood who are already using reason, by which they are distinguished from cattle, so as to be men; as we say that `all men wish to be happy. 0' For can in so true and manifest a statement be in fear of being supposed to mean infants, who have not yet the power of so wishing?"
54 Or "begetting,"-suscipiendis.
55 Ben. ed.-a modo. Mss. admodum.
62 cf. Retract. b. i. c. 14. 5. "In another place, where I had made mention of the miracles, which our Lord Jesus did, while He was here in the Flesh, I added, saying, `Why, say you, do not those things take place now? 0' and I answered, `Because they would not move unless they were wonderful, and if they were usual they would not be wonderful. 0' But this I said because not so great miracles, nor all take place now, not because there are none wrought even now."
63 Quotidiana, i. e. each day till evening.
64 He clearly means the Apostolic office and presidency in general. For illustration, see St. Cyprian on the Unity of the Church, §. 3 and 4. vid. Oxf. Tr. p. 134, and note.
65 The plural "successiones." Compare Con. Faustus, b. xiii. § 13, xxxii. § 19, xxxiii. § 6, 9.
69 cf. Retr. b. i. ch. 14. 6. "But in the end of the book I say, `But since this discourse of ours, &c. 0' This I did not say in such sort as though I had not hitherto written anything against the Manichaeans, or had not committed to writing anything at all about Catholic doctrine, when so many volumes before published were witnesses that I had not been silent on either subject; but in this book written to him I had not yet begun to refute the Manichaeans, and had not yet attacked those follies, nor had I as yet opened anything great concerning the Catholic Church itself; because I hoped that after that beginning made, I should write to that same person what I had not yet here written."
29 Rom. vi. 9. The Article of the descent into Hell appears not to have been included in this Creed.
28 Gal. v. 16- 18. [See R. V.].
30 Vulg. adds, "patientia, modestia, castitas."
51 Retract. b. ii. c. xxii. 2. "it was meant that the good and right use of lust is not lust, for as it is evil will to use good things, so is it good will to use evil things.".
58 Thus Ambrose, Verellae, and ancient Jerome, Ep. ad Ocean. and harshly against Ep. to Ch. of general custom, speaks strongly this interpretation, and says, b. i. near the end, that Ruffinus had found fault with him for this. Ben..
63 Cato minor, cf. Plutarch. p. 771.
76 S. Jerome agt. Jovinianus..
83 Retract. b. ii. c. 22. 2. "I do not quite approve this; as one should rather believe that he believed his son would presently be restored to him by resurrection, as we read in the Epistle to the Hebrews."
12 It has been proposed to omit "que," making the sense, "wherein the virgins themselves also are mothers of Christ," but the sense is good as it stands
14 Matt. xix. 12; 1 Cor. vii. 9.
44 2 Cor. iv. 18; 1 Tim. iv. 8.
54 "Eructuabat." cf. Ps. xliv. 1. Vulg.
79 1 Cor. xiii. 4. [See R. V.]
80 Phil. ii 7, 8. [See R. V.].
82 Matt. viii. 5-10; Luke vii. 6, 7.
93 1 Tim. v. 11, 12, 13. [See R.V.].
104 Matt. ix. 11-13. [See R.V.].
119 1 John, iv. 18. [See R.V.].
131 Phil. ii. 12, 13. [See R.V.].
135 Matt. xviii. 7. [See R.V.].
141 Eph. ii. 8-10. [See R.V.].
165 A married woman, who was beheaded in the persecution under Diocletian and Maximian at Thebeste in Africa. See Ser. 354, ad Continentes, n. 5. where he says, "bethink you that in the time of persecution not only Agnes the Virgin was crowned, but likewise Crispina, the wife; and perchance, as there is no doubt, some of the continent then failed, and many of the wedded fought and conquered." Ben. ed.
166 St. Jerome mentions this interpretation; but b. 1. agt. Jovinian, and on Matt. 18, takes that which assigns the hundred-fold to virginity. Ben. ed.
167 Ser. 159, he says, "Martyrs are in such place rehearsed at the Altar of God as that prayer is not made for them; but for the other deceased that are mentioned prayer is made." Ben. ed.
178 Matt. xxiv. 31. [See R.V.].
182 1 John i. 8-10. [See R.V.]
192 1 Pet. iii. 9. [See R.V.].
195 Song of Three Children 65.
3 toi=j, tai=j: 1 Cor. vii. 8.
17 1 Pet. iii. 5-7. [See R.V.].
26 1 Cor. vii. 29. [See R.V.].
29 1 Tim. v. 11, 12. [See R.V.].
44 Demetrias, whose grandmother was Proba Faltonia, her mother, Juliana. See S. Aug. Ep. 130. and 150. Vol. I, pp. 459, 503, sqq..
47 "Intus qua sanctione," al. "inter quas actiones," "amongst what actions;" there are other various readings besides.
60 Most Mss. "but certainly that divine holiness.".
66 Rev. xiv. 3, 4. [See R.V.].
67 Olibrius, see S. Jerome to Demetr. Ben. ed.
73 al. "impudenter," "with lack of modesty."
74 2 Cor. viii. 21. [See R.V.].
83 Ep. 150, ad Probam. Vol. I. p. 503.
5 Wisdom i. 11. Os quod mentitur. "The mouth that belieth," E. V., sto/ma katayeudo/menon.
10 S. Jerome Ep. inter Augustinianas, 75, n. 9-11.
22 Wisd. i. 11; "belieth," E.V..
23 Levit. xix. 18; Matt. xxii. 39.
29 Al. when they say such things.
40 Rom. ix. 1; Phil. i. 8; Gal. i. 20.
52 A Domino, "unto the Lord." E. V. .
53 Obscurum responsum in vacuum non ibit, "There is no word so secret that shall go for nought." E. V. .
56 Ecclus. vii. 13. mh qe/le yeu/desqai pa=n yeu=doj,, noli velle mentiri omne mendacium. "Use not to make any manner of lie," E. V. "Every" is used for "any.".
64 Prov. xxix. 27. Lat. Not in the Hebrew, but LXX.xxiv. 23. lo/gon fulasso/menoj ui/o\j a/pwlei/aj e0kto\j e_stai dexo/menoj de\ e0de/cato au0to/n. Mhde\n yeu=doj a0po\ glw/sshj basile/wj lege/sqw, kai\ ou0de\n yeu=doj a0po glw/sshj au0tou= ou mh\ e0ce/lqh.
67 Or "of Him who is Truth itself.".
75 "Fides, quia fit quod dicitur."
1 i. e. A.D. 420, the work mentioned just before belonging to the early part of that year. Consentius is thought to be the writer of ep. 119, to Augustin, and ep. 120, and 205, are addressed to him. This is the work referred to in the Enchiridion, ch. 18, p. 243.
3 Psalm v. 6, 7 [See R.V.] "Thou wilt destroy them that speak a lie," Heb. pa/ntaj tou\j lalou=nyaj to\ yeu=doj, LXX.
8 Rev. xiv. 5. yeu=doj, Griesbach; do/loj, text rec.; guile, E. V.
13 "Concorditer"-"Misericorditer."
30 Ps. vi. 7, turbatus est proe ira, as in LXX. "Mine eye is consumed because of grief." E. V.
36 1 Cor. x. 4; Ezek. xxxvi. 26; Rev. v. 5; 1 Pet. v. 8.
37 Job ii. 5, benedixerit: as LXX. eu/loghsei: E. V. "curse."
38 1 Kings xxi. 10, 13. LXX. eu0loghkaj: E. V. "didst blaspheme."
57 Ps. 26 (Heb. xxvii), 12. "Mentitur eorum iniquitas sibi." LXX. e0yeu/sato h9 a/dikia e9auth=. Heb. and E. V. "And such as breathe out cruelty."
62 Exod. i. 17-20; Josh. ii., and vi. 25.
71 Prov. xxix. 27. Lat. (not in Hebrew).
72 Mss. and edd. "An posset;" but Ben. ed. propose "an non posset," "Could she not?".
78 2 Cor. ii. 15, 16. [See R.V.].
92 1 Cor. xv. 53-56. [See R.V.].
5 Ps. xxxvi. 3, (35, 4.) "noluit intelligere ut bene ageret."
12 So Griesbach amd Lachmann. But text recept. "Am I not an Apostle? am I not free?".
16 1 Cor. ix. 7-15; and 2 Cor. xi. 7.
17 Luke viii. 1-3. [See R.V.].
21 Luke x. 7. "Ea quoe ab ipsis sunt.".
22 1 Cor. ix. 7-10. [See R.V.].
31 S. Jerome in Ep. inter Augustinianas, 75, n. 9-11.
35 "Parvuli." 1 Thess. ii. 5-7. [See R.V.]
37 2 Cor. xi. 7-12. [See R.V.].
43 1 Thess. ii. 9; 2 Thess. iii. 8.
49 Bonis operibus proeesse, kalw=n e_rgwn proi=stasqai. E. V. in margin, "profess honest trades.".
51 "Germanissimum." 1 Tim. v. 23.
61 Read perhaps "quantam;" "how great the Apostle willed to be the care.".
69 S. Augustin therefore assumes that the Christians of the Apostolic age did not break their fast before receiving the Eucharist. See St. Chrys. on Stat. Hom. ix. § 2. Tr. p. 159, and note g.
70 Toi=j Ioudaioij kai toi=j sebome/noij kai e/n th= a/lora/ kata\ =pa=san h9me/ran pro\j tou\j paratugxa/nontaj For kai toij sebome/noij Aug. has et Gentibus incolis: for which come Mss. have Gentibus in viculis.
113 Acts ix. 25; 2 Cor. xi. 33.
118 Reg. S. Ben. c. l. Cass. Coll. xviii. 7.
131 E. V. follows text rec. tou=to de paraggellwn ou/k e0painw=, but good Mss. and Versions besides the Ital. and Vulg, have tou=to de paraggellw ouk e/painw=n, hoc autem proecipio non laudans.
133 Cum transieris. Gr. h9ni/ka d9 a_n e0pistre/yh, sc. o/ Israh'l Chrys. Theod. or ti'j Origen..
143 1 Cor. xiii. 11. [See R.V.].
145 Gal. iii. 27, 28. [See R.V.].
148 Eph. iv. 21-24. [See R.V.].
48 Psalm lvi. 7, Lat. and LXX. u9pe\r tou= mhqeno\j sw9sei au0toij. But Heb. and E. V. "shall they escape by iniquity?".
54 Ex. xxxiii. 19; Rom. ix. 15, 16.
73 See on Profit of Believing, c. 1, p. 347.
75 Gal. iv. 30; and Gen. xxi. 10.
76 Gen. xxi. 12; and Rom. ix. 7, 8.
1 The date may be conjectured from the order of the Retractations, where this book is mentioned next after the Enchiridion aa Laurentium, which was not finished earlier than A. D. 421. The first two paragraphs of this treatise will be found quoted by Augustin in his Book On Eight Questions of Dulcitius, Quaest. ii. 2, 3. Ben. ed. Paulinus, to whom it was addressed, was Bishop of Nolae, and took great pains to honor the memory of St. Felix, who is mentioned in the beginning of it. Several poems of his on the subject are extant.
10 Luke xxi. 18; xii. 4-7; Matt. x. 28-30.
14 Lucan vii. 819, speaking of the slain in the battle of Pharsalia, whose bodies Caesar forbad to burn or inter..
15 Gen. xxiii.; xxv. 9, 10; xlvii. 30.
19 On the City of God, book i. chap. xii. 13. Vol. ii. p. 10.
23 Eusebius, H. E. book v. chap. i. relates, that the bodies of these martyrs of Lyons lay exposed in the open air for six days successively, and were then burned and cast into the Rhone.-Ben. ed.
27 1 Cor. xi. 31, 32. [Sec R. V.].
49 Quaest. ad Simplicianum, lib. ii. qu. 4.
50 Retract. ii. 4, and "On Christian Doctrine," book ii. chap. viii., vol. ii. p. 539. Ben. ed.
