Sermons sur la Genèse (III) - Ni Chaos, Ni Vide Ni Ténèbres Désormais ( I ) (French Edition)
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There are nine groups in total, the first uiri and feminae and the last omnes christiani comprising the whole group, the other seven being subgroups.
Table of contents
Augustine provides motives for each exhortation and command, again in a repeating element. In each case Augustine uses aspects of Christ that correspond to the group in question. In the case of the first two groups uiri and feminae and pueri sancti the motivations are followed by elaborations which correlate to the nature of the group involved. In the case of the uiri and feminae, this elaboration is based on the story of the Fall Gen.
See the tables below: Elaboration of the motivation of the first exhortation uiri and feminae 1. Corroborative statements 1 Christus uir est natus, 2 ex femina est natus, 3 et uterque sexus est honoratus. Exsultate, uiduae Christi, …. Exsulta etiam, castitas nuptialis, omnes fideliter uiuentes cum coniugibus uestris, ….
Confirmation of the statements in reverse order 1 Iam ergo ad secundum hominem transeat, qui in primo fuerat ante damnatus. Conclusion Non itaque caro culpetur, sed, ut natura uiuat, culpa moriatur, quia sine culpa natus est, in quo is, qui in culpa fuerat, renascatur. Elaboration of the motivation of the second exhortation pueri sancti. Corroborative statement Non ad uos per coniugium uenit, quem sequendum inuenistis, ut donaret uobis contemnere per quod uenistis. Explanation of the statement 1 Vos enim uenistis per carnales nuptias, sine quibus ille spiritales uenit ad nuptias.
Conclusion Ergo unde nati estis, non quaesistis, quia eum, qui non ita natus est, plus quam ceteri dilexistis. According to this section, neither of his two natures God and man and births de patre God and de matre Mary is comprehensible to human beings.
What really matters, however, is the outcome of these events, as Augustine explains by referring to Is. The Second Part of s. First, he encourages his audience to celebrate the nativity of Christ. By way of corroboration, Augustine links all subgroups to appropriate aspects of Christ. Schematically, the second part looks like this: S. Corroboration 1 Christus uir est natus, ex femina est natus, et uterque sexus est honoratus.
Elaboration of the motivation see the first table above Iam ergo ad secundum hominem transeat, …. Elaboration of the motivation see the second table above Vos enim uenistis per carnales nuptias, …. Denique natus est Christus et de patre, et de matre, et sine patre, et sine matre, de patre Deus, de matre homo, sine matre Deus, sine patre homo.
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Generationem ergo eius quis enarrabit, siue illam sine tempore, siue istam sine semine, illam sine initio, istam sine exemplo, illam, quae numquam non fuit, istam, quae nec antea, nec postea fuit, illam, quae non habet finem, istam, quae initium illic habet, ubi finem? A Third Part A First Segment Now that it has become clear that Christians are right to cling humbly to the God born as man, who is Christ — implying that the unbelievers are failing to do so on account of their pride — Augustine is ready to conclude the sermon.
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There is a heavy marker here: having concluded the second part with the rhetorical question based on Is. The change of subject marks the transition from the second to the third part, as does the particle ergo. Taking for granted that his listeners cannot but. This prophecy was included by both Matthew and Luke in their respective nativity stories Matth.
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Caeli refers to the story of the annoucement to the Magi through the guiding star Matth. The two statements confirm one another. The prophecy made in the Old Testament has, therefore, been fulfilled in the New Testament. He does this in a segment that is conspicuous for its large number of imperfect predicates. It thus forms a single whole which not only stands out from the previous segment, where the predicates are in another tense the perfect , but also from the next segment, where the predicates are in another mood the subjunctive.
The imperfect tense is traditionally used for descriptions, and this is also the way in which Augustine uses it here. Mary serves as the point of connection. II Par. I Cor. In quo thalamo, id est: uirginis utero, natura diuina sibi copulauit humanam. The element in which the mother occupies the central place is surrounded by actions of Christ, God and man: preceding the element about the mother element 1 : 1.
A Third Segment Now that the birth of God as man has been sufficiently illustrated, Augustine utters two wishes with subjunctive predicates : Perficiat in nobis sua munera, qui sumere non abhorruit etiam nostra primordia, et ipse faciat nos Dei filios, qui propter nos fieri uoluit hominis filius. Both wishes are placed parallel to each other like the two statements of the first segment, and both express the same message. This message is based on the idea that the birth of God as man is the beginning of the gift of grace, which must still be completed in the future.
Augustine here envisages a reversal: as God has become man, so men will become like God. The Third Part of s. First, he determines that the prophets were right in foretelling that God would be born as man, and the heavens and angels in proclaiming his birth. The heavens and the angels pointed the Magi and the shepherds to the place where they could find the incarnate God.
Second, Augustine interprets the scene which the Magi and shepherds encountered upon arriving in the place to which the heavens and the angels directed them.
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He affords a central role — both functionally and formally — in this interpretation to the woman in whom divinity and humanity were united. Third, in two utterances Augustine expresses the wish that the gift of grace. See for man being like God A. The second segment provides the background to these two parallel statements and two parallel wishes, which enclose it. In the middle part, he juxtaposes the believers and the unbelievers on the basis of I Cor. The believers the Christians are receptive to grace on account of their humility, whereas the unbelievers in this sermon: the Jews are not on account of their pride.
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The wisdom of God has shown itself as an infant child, the Word of God has let itself be heard as a human voice. This confirms that God, who stands outside time, was born within time quando as man. The faithful will be able to detect a scriptural basis both for the element of divinity and for the element of humanity. Dei sapientia is a reference not only to I Cor.
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Dei Verbum refers to Ioh. The infant child can be found in Luc. These references to Matth. The particle tamen indicates that these actions were in fact unnecessary: they were, as it were, a special service to humankind. If humankind did not know already that God had been born as man, these events suffice to convey the message. Satzlehre, II. Teil, Hannover, , pp. Augustine admits that God has become man, and, as such, has become perceptible.
Although this would have been sufficient in itself, God did even more to ensure that this momentous occasion would quickly become widely known among humankind: the explicit announcement to the Magi and the shepherds. The prophecy that is fulfilled today is a reference to Ps. Augustine quotes this text in its entirety. An Elaboration Augustinus often uses the first part of Ps.
He does this in four parallel sentences, each of them based on Ps. II Par 6, 18b. See the following table for an overview of this complex section: An elaboration 1. Veritas, quae est in sinu patris, de terra orta est, ut esset etiam in sinu matris. Veritas, qua mundus continetur, de terra orta est, ut femineis manibus portaretur Veritas, qua beatitudo angelorum incorruptibiliter alitur, de terra orta est, ut carnalibus uberibus lactaretur. Veritas de terra orta est: filius Dei de carne processit and s.