1 In Augustin's time and later, it was the usage of the Latin Churches (derived, as St. Gregory relates lib. ix. Ep. 12, from the Church of Jerusalem) to sing the "Alleluia" on Easter Sunday, and during the whole Quinquagesima, or seven weeks from Easter to Whit-sunday. But it was not everywhere restricted to that time: Aug. Epist. (ad Januar.) 55, 32. Ut Alleluia per solos dies quinquaginta cantetur in Ecclesia, non usquequaque observatur: nam et aliis diebus varie cantatur alibi atque alibi: ipsis autem diebus ubique. Comp. ibid 28. Enarr. in Psa. cvi. sec. 1 where this usage is said to rest upon an ancient tradition: in Psa. cxlviii. sec. 1, and xxi. sec. 24, that it is observed throughout the whole world: Serm. ccx. 8; cclii. 9. S. Hieronym. Praef. in Psa. l. and c. Vigilant. 1 (exortus est subito Vigilantius qui dicat nunquam nisi in Pascha Alleluia cantandum: i.e.,Vig. wished it to be sung only on Easter day).
2 In Augustin's time and later, it was the usage of the Latin Churches (derived, as St. Gregory relates lib. ix. Ep. 12, from the Church of Jerusalem) to sing the "Alleluia" on Easter Sunday, and during the whole Quinquagesima, or seven weeks from Easter to Whit-sunday. But it was not everywhere restricted to that time: Aug. Epist. (ad Januar.) 55, 32. Ut Alleluia per solos dies quinquaginta cantetur in Ecclesia, non usquequaque observatur: nam et aliis diebus varie cantatur alibi atque alibi: ipsis autem diebus ubique. Comp. ibid 28. Enarr. in Psa. cvi. sec. 1 where this usage is said to rest upon an ancient tradition: in Psa. cxlviii. sec. 1, and xxi. sec. 24, that it is observed throughout the whole world: Serm. ccx. 8; cclii. 9. S. Hieronym. Praef. in Psa. l. and c. Vigilant. 1 (exortus est subito Vigilantius qui dicat nunquam nisi in Pascha Alleluia cantandum: i.e.,Vig. wished it to be sung only on Easter day).
3 Matt. vi. 1.
4 De Serm. Dom. in Monte, ii. 1, ff., Serm. cxlix. 10-13; De Civ. Dei, v. 14; Enarr. in Ps. lxv. sec 2.
5 Quod susum faciens jusum; quod deorsum faciens sursum. Jusum vis facere Deum, et te susum? Infra, x. 8, Jusum me honoras susum me calcas. Several Mss. have sursum deorsum for susum jusum.-Ben. Laud. 116 and 136, and also Bodl. 813, as first written, have susum, jusum.
6 Matt. v. 16.
7 Gal. i. 22-24.
8 Serm. clxviii. 6.
9 1 Sam. xix.
10 So Serm. ci. 1; clxviii. 7; cclxxix. 5; cccxv. 7; Lib. de Sp. et Litt. vii. sec. 12. But Confess. viii. 4, sec. 9, it is remarked, without reference to the etymology, that the change of name from Saul to Paul was designed to commemorate the conversion of Sergius Paulus, Acts xiii. 7, 12; Origen Praef. in Ep. ad Rom. "Some have thought that the Apostle took the name of Paulus, the Proconsul, whom at Cypress he had subjected to the faith of Christ: that as kings are wont to assume a title from the nations they have conquered, as Parthicus and Gothicus from Parthians and Goths, so the Apostle took the appellation Pauluss from the Paulus whom he had subjugated. Which we do not think is altogether to be set aside." St. Jerome Comm. in Ep. and Philem. "As Scipio took the name Africanus as conqueror of Africa, so the Apostle took the name Paulus by way of trophy, &c."
11 1 Cor xv. 9; Eph. iii. 8.
12 Matt. ix. 20-22.
13 Heb. xiii. 1.
14 1 John ii. 10; iii. 23.
15 Matt. v. 46.
16 Dilectio.
17 Amare.
18 1 Tim. vi. 10.
19 Ecclus. x. 15.
20 Gen. i. 26.
21 Ps. xxxii. 9.
22 Dan. vi. 22.
23 Ex. viii.
24 Dan. iii. 50.
25 2 Macc. vii.
26 Heb. xii. 6.
27 Viscera.
28 Luke xv. 22, stolam primam. S. Aug. de Gen. ad litt. vi. 38. "That `first robe
0' is either the righteousness from which man fell, or, if it signify the clothing of bodily immortality, this also he lost, when by reason of sin he could not attain thereto:" and sec. 31. "Why is `the first robe
0' brought forth to him, but as he receives again the immortality which Adam lost?" Tertullian: vestem prestinam, priorem: "the former robe, which he had of old...the clothing of the Holy Spirit." Theophylact. th\n stolh\n th\n a0rxai/an...to\ e@nduma th=j a0fqarsiaj, "the original robe, the clothing of incorruption."
29 1 Cor. xv. 44-49.
30 1 Cor. vii. 7.
31 1 Cor. xiii. 3.
32 Saevit.
33 Matt. v. 6.
34 Matt. ix. 12.
35 Odis.
36 Luke xxiii. 34.
37 Heb. xii. 6.
38 Ferramentum.
39 1 John. iv. 12.
40 1 John iv. 13.
41 Rom. v. 5.
42 1 John iv. 14.
43 1 John viii. 24.
44 1 Cor. xv. 53.
45 1 John iv. 15. [Life; "the Life eternal."-The Epistle begins and ends with Life, announced and promised (the word occurs thirteen times in the one hundred and ten verses). The intermediate presentation of Love, as the grand efflux from the inner, Spiritual life, gives the main theme of St. John, and it is of this that Augustin delights to speak in these discourses.
The life of an intelligent being is in conscious dependence on God. In the fullest sense, "in Him we live."
Death and life are among the striking contrasts named in the epistle: "the death," "the life,"-"the death that is truly death, the life that is truly life."
This life is in Christ. He not only brings it and imparts it, but He is "our Life." The living and life-giving Christ is manifested in this epistle, and also the death that exists where there is no union, by love, to Him.
The Life, eternal (to distinguish it from the life that now is, the life bounded by sense and time), is not mere prolongation of existence. We must use sensuous images in order to apprehend the idea, but we are to remember that they are not realities in the spiritual order.
The life which Christ gives, enabling men to have life in Him, cannot exist apart from Himself; His seal remains in them, and He abides in them.
The "life eternal," while future as to its full realization, is present, is begun here and now. "He that believeth on the Son hath eternal life," and its possession is matter of actual knowledge to those who have this life; "we know that we abide in Him and He in us" (1 John v. 13).
It is a life which unites heaven and earth, bringing into this stage of being "the powers of the world to come."
A life that satisfies, while it enkindles desire and aspiration: it gives strength to bear present ills in the joyous and assured hope of "a life beyond life."]-J. H. M.
46 1 John iv. 16.
47 Hom. in Ev. xi. 5.
48 Ps. xvi. 2.
49 Luke xv. 4, 5.