Augustine of Hippo

In his own words on Titus

• Titus 1:2

  I confess that I do not know what ages passed before the human race was created, yet I am perfectly sure that no one creature is coeternal with the Creator. Curiously enough, the apostle uses the expression tempora aeterna in reference not to the future but to the past. Thus he says: "in the hope of eternal life which God, who does not lie, promised before the eternal times, he has in due times manifested, his word." He seems to be saying that time stretches backward eternally; yet time is not coeternal with God, since not only did God exist "before eternal times" but he promised eternal life which he manifested in his own time, that is, in due time. Now, what he promised was his Word. For the Word is eternal life. But how did he make this promise, since it was made to those who certainly did not exist before the "eternal times"? The meaning, then, must be that what was to take place in its own time was already predestined and determined in his eternity and in his coeternal Word.

  City of God 12.16

• Titus 1:6

  The first stage of liberty, then, is to be free from crimes. And so the Apostle Paul, when he determined on the ordination of either elders or deacons, or whoever was to be ordained to the superintendence of the Church, says not, If any one is without sin; for had he said so, every one would be rejected as unfit, none would be ordained: but he says, "If any one is without crime," such as, murder, adultery, any uncleanness of fornication, theft, fraud, sacrilege, and others of that sort. When a man has begun to be free from these (and every Christian man ought to be so), he begins to raise his head to liberty; but that is liberty begun, not completed.

  TRACTATES ON JOHN 41.10.1

• Titus 1:9

  If anyone says, however, that if teachers are made learned by the Holy Spirit then they do not need to be taught by educators what they should say or how they should say it, he should also say that we should not pray because the Lord says, "for your Father knows what is needful for you, before you ask him." With such a false premise one might argue that the apostle Paul should not have taught Timothy and Titus what or how they should teach others. One upon whom is imposed the personage of a teacher in the church should have these three apostolic epistles before his eyes. Do we not read in the first epistle to Timothy … and in the second epistle is it not said … again, does he not say to Titus that a bishop should persevere in "that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine and to convince the gainsayers"?

  ON CHRISTIAN DOCTRINE 4.16.33

• Titus 1:11

  But could I do otherwise than utter my feelings when my heart was pierced with such grief? Shall they do such things, and am I to be commanded to hold my peace? When He commands me by the mouth of the apostle saying that those who teach what they ought not must be rebuked by the bishop, shall I be silent through dread of their displeasure? The Lord deliver me from such folly!… For, since the Lord commands us to speak and proclaim the truth, and in teaching to rebuke what is wrong, and to labour in season and out of season, as I can prove by the words of the Lord and of the apostles, let no man think that I am to be persuaded to be silent concerning these things.

  LETTERS 34.4, 35.3

• Titus 1:12

  If you were to hear even from any one that was profane the prayer of the priest couched in the words suitable to the mysteries of the gospel, can you possibly say to him, Your prayer is not true, though he himself may be not only no true priest, but not a priest at all? seeing that the Apostle Paul said that certain testimony of I know not what Cretan prophet was true, though he was not reckoned among the prophets of God for he says, "One of themselves, even a prophet of their own, said the Cretians are always liars, evil beasts, slow bellies: this witness is true." If, therefore, the apostle even himself bore witness to the testimony of some obscure prophet of a foreign race, because he found it to be true, why do not we, when we find in any one what belongs to Christ, and is true even though the man with whom it may be found be deceitful and perverse, why do not we in such a case make a distinction between the fault which is found in the man, and the truth which he has not of his own but of God's? and why do we not say, This sacrament is true, as Paul said, "This witness is true"?

  The Letters of Petilian the Donatist 2.30.69

• Titus 1:15

  Those likewise are to be detested who deny that our Lord Jesus Christ had Mary as his mother on earth. That dispensation did honor to both sexes male and female and showed that both had a part in God's care; not only that which he assumed but that also through which he assumed it, being a man born of a woman.… Nor should our faith be lessened by any reference to "a woman's internal organs," as if it might appear that we must reject any such generation of our Lord because sordid people think that sordid. "The foolishness of God is wiser than men"; and "to the pure all things are pure."

  On Faith and the Creed 4.9-10

• Titus 1:15

  The Jews, you see, had accepted that there were certain animals which they could not eat, and others from which they must abstain. The apostle Paul makes it clear that they received this law as a symbolic sign of future realities.

  SERMONS 149.3

• Titus 1:15

  But now, when you abstain for the sake of chastising the body from various kinds of food that are in themselves quite permissible, remember that "to the pure all things are pure"; don't regard anything as impure except what unbelief has defiled; "for to the impure and unbelievers," the apostle says, nothing is pure. But naturally, when the faithful are reducing their bodies to slavery, whatever is deducted from bodily pleasure is credited to spiritual health.

  SERMONS 208.1

• Titus 1:15

  With all this, no one is pressed to endure hardships for which he is unfit. Nothing is imposed on anyone against his will, nor is he condemned by the rest because he confesses himself too feeble to imitate them. They bear in mind how strongly Scripture enjoins charity on all.… Accordingly, all their endeavors are concerned not about the rejection of kinds of food as polluted but about the subjugation of inordinate desire and the maintenance of brotherly love.

  The Morals of the Catholic Church 1.33.71

• Titus 1:16

  All the heresies … they all say, "Jesus is Lord." And he's not, of course, going to eliminate from the kingdom of heaven those whom he finds to be in the Holy Spirit; and yet he did say, "Not everyone who says to me, Lord, Lord, will enter into the kingdom of heaven." But: "Nobody can say: Jesus is Lord, except in the Holy Spirit"; nobody at all, evidently; but in the sense in which it was meant, that is in deeds.… The same apostle, you see, also says of some people, "They claim to know the Lord but deny it by their deeds." As it can be denied by deeds, so it can be said by deeds.

  SERMONS 269.4

• Titus 2:7

  As far as we are concerned, our consciences are all that matters. As far as you are concerned, our reputation among you ought not to be tarnished but influential for good. Mark what I've said, and make the distinction. There are two things, conscience and reputation; conscience for yourself, reputation for your neighbor. Those who, being clear in their consciences, neglect their reputations, are being cruel; especially if they find themselves in this position. The apostle writes about this to his disciple: "Showing yourself to all around you as an example of good works."

  Sermons 355.1

• Titus 2:9-10

  A bishopric necessarily pertains to him who is the head of the household. It is a superintendence of the faith of the members of the household, lest any fall into heresy. It extends to the wife, to a son or a daughter; it extends also to a slave, for he has also been redeemed at so great a price. The apostolic teaching assumes the placement of the master above the slave and the slave beneath the master, but Christ has given the same price for each of them. Do not neglect even the lowliest among your household.

  SERMONS 94

• Titus 2:12

  Now fasting, in its large and general sense, is to abstain from the iniquities and unlawful pleasures of the world, which is perfect fasting: "That, denying ungodliness and worldly lusts, we may live temperately, and righteously, and godly in this present world." What reward does the apostle join to this fast? He goes on to say: "Looking for that blessed hope, and the appearing of the glory of the blessed God, and our Saviour Jesus Christ." In this world, then, we celebrate, as it were, the forty days' abstinence, when we live aright, and abstain from iniquities and from unlawful pleasures. But because this abstinence shall not be without reward, we look for "that blessed hope, and the revelation of the glory of the great God, and of our Saviour Jesus Christ." In that hope, when the reality of the hope shall have come to pass, we shall receive our wages, a penny.

  TRACTATES ON JOHN 17.4

• Titus 2:12

  Paul must receive, embrace and observe, without any reserve, those commandments of the law which help to form the character of the faithful, such as that "denying ungodliness and worldly desires, we should live soberly and justly and godly in this world" and "Thou shalt not covet," chosen by the apostle as the part of the law worthy of the greatest commendation; and also the commandments about loving God and our neighbor, as set forth in the law without any figure or mystery.… But whatever progress he makes in them he must not attribute it to himself but to "the grace of God by Jesus Christ our Lord." Letters 196.2.8.Fulgentius of Ruspe: The apostle Paul exclaims in a similar way: "Be imitators of God as his dear children." What will we reply to these words, brethren, or what excuse will we be able to have? If someone tells you that you should imitate the powers which our Lord exercised, there is a reasonable excuse for you, because not everyone is given the grace to exercise those powers and to work miracles. But to live piously and chastely, to preserve charity with all men, with God's help is possible for everyone.

  SERMONS 223.2

• Titus 2:14

  For the same Church of holy and good believers is both small if compared with the number of the wicked, which is greater, and large if considered by itself; "for the desolate hath more sons than she which hath an husband," and "many shall come from the east and from the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of God." God, moreover, presents unto Himself a "numerous people, zealous of good works." And in the Apocalypse, many thousands "which no man can number," from every tribe and tongue, are seen clothed in white robes, and with palms of victory. It is the same Church which is occasionally obscured, and, as it were, beclouded by the multitude of offences, when sinners bend the bow that they may shoot under the darkened moon at the upright in heart. But even at such a time the Church shines in those who are most firm in their attachment to her.

  LETTERS 93.9.30

• Titus 3:3

  Nor let us be disturbed by what he wrote to the Philippians: "Touching the righteousness which is in the law, one who is without blame." For he could be within in evil affections a transgressor of the law, and yet fulfil the open works of the law, either by the fear of men or of God Himself; but by terror of punishment, not by love and delight in righteousness.… And knowing himself to have been such in these his internal affections, before the grace of God which is through Jesus Christ our Lord, the apostle elsewhere confesses this very plainly.… Again to Titus he says: "For we ourselves also were sometime foolish and unbelieving, erring, serving various lusts and pleasures, living in malice and envy, hateful, and holding one another in hatred." Such was Saul when he says that he was, touching the righteousness which is in the law, without reproach. For that he had not pressed on in the law, and changed his character so as to be without reproach after this hateful life, he plainly shows in what follows, when he says that he was not changed from these evils except by the grace of the Saviour.

  AGAINST TWO LETTERS OF THE PELAGIANS 1.9.15

• Titus 3:5

  For this reason, charity, which has more regard for the common good than for its own, is said "not to seek the things that are its own.…" Hence, this charity is practiced now in the good works of love, by which it reaches out to give aid in whatever direction it can, and this is its breadth. It bears adversity with longsuffering, and perseveres in what it holds as true, and this is its length. But it does all this in order to attain eternal life which is promised to it on high, and this is its height. This charity, indeed, is hidden in the place where we are founded and, so to speak, rooted in depth. Hence we do not search into the reasons for God's will, by whose grace we are saved. This has come "not by the works of justice which we have done but according to his mercy." "For of his own will he has begotten us by the word of truth," and this will of his is hidden.

  LETTERS 140.25.62

• Titus 3:5

  If the forgiveness of sins were not to be had in the church, there would be no hope of a future life and eternal liberation. We thank God, who gave his church such a gift. Here you are; you are going to come to the holy font, you will be washed in saving baptism, you will be renewed in "the bath of rebirth." You will be without any sin at all as you come up from that bath. All the things that were plaguing you in the past will be blotted out.

  SERMONS 213.8

• Titus 3:5

  It is true we have not yet risen as Christ has, but we are said to have risen with Him on account of the hope which we have in Him. So again he says: "According to His mercy He saved us, by the washing of regeneration." Evidently what we obtain in the washing of regeneration is not the salvation itself, but the hope of it. And yet, because this hope is certain, we are said to be saved, as if the salvation were already bestowed. Elsewhere it is said explicitly: "We groan within ourselves, waiting for the adoption, even the redemption of our body. For we are saved by hope. But hope which is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for what we see not, then do we with patience wait for it." The apostle says not, "we are to be saved," but, "We are now saved," that is, in hope, though not yet in reality.

  REPLY TO FAUSTUS THE MANICHAEAN 11.7

• Titus 3:5

  Little children alone who have performed no deeds of their own, either good or bad, will be condemned solely because of original sin, unless the grace of the Savior has freed them from it through "the laver of regeneration." All others [are condemned], who have used their free will to add their own sins to original sin, but also for the deliberate acts of their own will. This is so unless they are delivered from the power of darkness and translated to the kingdom of Christ by the grace of God.

  LETTERS 215.1.1

• Titus 3:5

  Whosoever, then, takes away from baptism that which we only receive by its means, corrupts the faith; but whosoever attributes to it now that which we shall receive by its means indeed, but yet hereafter, cuts off hope. For if any one should ask of me whether we have been saved by baptism, I shall not be able to deny it, since the apostle says, "He saved us by the washing of regeneration and renewing of the Holy Ghost." But if he should ask whether by the same washing He has already absolutely in every way saved us, I shall answer: It is not so. Because the same apostle also says, "For we are saved by hope; but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, we with patience wait for it." Therefore the salvation of man is effected in baptism, because whatever sin he has derived from his parents is remitted, or whatever, moreover, he himself has sinned on his own account before baptism; but his salvation will hereafter be such that he cannot sin at all.

  AGAINST TWO LETTERS OF THE PELAGIANS 3.3.5

• Titus 3:13-14

  Nevertheless, after the apostle had said in such instruction and advice: "Now such persons we charge and exhort in the Lord Jesus Christ that they work quietly and eat their own bread," he was mindful of such needs of the holy persons who, although they would obey his commands to work quietly and eat their own bread, would, for many reasons, lack some provision of such necessary commodities. Hence, with foresight he added immediately: "But you, brothers, do not grow tired of well-doing," so that those who had the means of furnishing sustenance to the servants of God would not grow careless in this respect. Furthermore, when in writing to Titus he said: "Help Zenas the lawyer and Apollos on their way, taking care that nothing be wanting to them." He continued thus, in order to show why nothing should be lacking in their regard: "And let the people also learn to excel in good works, in order to meet cases of necessity, that they may not be unfruitful."

  On the Work of Monks 15.16