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Office Of Readings | Week 14, Tuesday, Ordinary Time | A Reading From The Discourses Of Saint Augustine On The Psalms | Psalm 32
‘Those who are outside the fold are our brothers, whether they like it or not.’
‘Whether they like it or not, those who are outside the Church are our brothers’
Saint Augustine appeals for Christian unity with a characteristic blend of pastoral urgency, theological depth, and spiritual realism. Preaching on Psalm 32, Saint Augustine addresses the tensions between the Catholic Church and the schismatic Donatists of his time. Augustine’s central plea is rooted in love: a love not merely for those within the visible bounds of the Church, but also for those who remain separated — those who, despite their divisions, share the same sacraments, pray the same Our Father, and invoke the same Christ.
Historical And Ecclesial Context
Augustine preached this sermon amid the Donatist controversy, a fourth-century schism that arose after the persecution of Christians under Emperor Diocletian. The Donatists insisted on the absolute purity of the Church and rejected the validity of sacraments administered by clergy who had lapsed under persecution. They also practised rebaptism, claiming that those baptised outside their sect lacked the grace of the true Church.
Augustine’s response was both theological and pastoral. He held firmly that the sacraments derive their efficacy not from the holiness of the minister but from Christ himself. Hence, baptism — even when performed outside full ecclesial communion — remains valid. Augustine’s use of Psalm 32 becomes a call not to division, but to reconciliation: ‘Say to them: you are our brothers.’
This is not merely conciliatory language; it reflects his theology of the Church as the Body of Christ. Though divided in discipline or doctrine, those who confess the Credo, invoke Christ, and pray the Our Father are not strangers — they are wounded members of the same Body.
Theological Themes
At the heart of this sermon lies Augustine’s vision of the Church: one, holy, catholic, and apostolic, yet always in need of renewal and reconciliation. His theology resists any temptation to write off those in error or separation. Instead, he insists that shared baptism and the name of the Father establish a real, if imperfect, communion.
This generous Catholic ecclesiology anticipates the later developments of Vatican II, which would affirm that ‘many elements of sanctification and of truth are found outside the visible confines of the Catholic Church’ (Lumen Gentium, 8). Augustine’s concern is deeply pastoral: he knows that division among Christians wounds the Body of Christ and weakens its witness in the world. He urges the faithful not to grow cold or contemptuous toward those separated from the Church, but to love them into unity.
Moreover, Augustine’s argument is sacramental. His emphasis that schismatics ‘celebrate the same sacraments as we, not indeed with us, but still the same’ reflects his belief in the enduring power of grace even when ecclesial bonds are broken. By recognising the baptism of others, Catholics are in fact affirming their fraternity — you are our brothers.
Scriptural Resonance And Spiritual Application
Augustine’s homily is not dry polemic; it is suffused with scriptural depth and spiritual fervour. His use of the Our Father is especially moving: ‘They will only cease to be our brothers when they no longer say: “Our Father.”’ Here, the prayer becomes more than a formula — it becomes the bond of shared sonship and shared hope.
This line anticipates the ecumenical insight that Christians who call on the same Lord cannot be utterly foreign to one another. The implication is that unity is not merely institutional but spiritual. Augustine urges his hearers to avoid a Pharisaic contempt for those in error and to remember that we are all sinners, dependent on grace.
His plea that ‘we should grieve over them as over our brothers’ echoes Christ’s parable of the lost sheep. The faithful are not called to withdraw into superiority but to reach out in tears and prayer. Augustine’s realism — ‘They may say, “Leave us alone,” but we have everything to do with them’ — is rooted in Christ’s unifying love and the indivisible nature of his Body.
Jesus Christ Today
Augustine’s homily remains deeply relevant in our fragmented Christian landscape. His words challenge both triumphalism and indifference. In an age when many Christians are divided by history, doctrine, or misunderstanding, Augustine’s call to charity and recognition of a shared baptism is prophetic.
The Catholic Church today, particularly since the Second Vatican Council, has taken up Augustine’s spirit. In recognising Protestant and Orthodox baptisms, and in entering into sincere ecumenical dialogue, the Church continues to say, ‘You are our brothers.’ This reading challenges us not merely to accept this truth in theory, but to live it: in prayer, dialogue, humility, and shared service of the Gospel.
Augustine’s emphasis on shared sacraments, shared prayer, and shared hope is a model for Christian unity. His insistence that even those outside full communion ‘celebrate the same sacraments… not indeed with us, but still the same,’ provides a basis for mutual respect and a platform for healing.
A Reading From The Discourses Of Saint Augustine On The Psalms | Psalm 32
We entreat you, brothers, as earnestly as we are able, to have charity, not only for one another, but also for those who are outside the Church. Of these some are still pagans, who have not yet made an act of faith in Christ. Others are separated, insofar as they are joined with us in professing faith in Christ, our head, but are yet divided from the unity of his body. My friends, we must grieve over these as over our brothers; and they will only cease to be so when they no longer say our Father.
The prophet refers to some men saying: When they say to you: You are not our brothers, you are to tell them: You are our brothers. Consider whom he intended by these words. Were they the pagans? Hardly; for nowhere either in Scripture or in our traditional manner of speaking do we find them called our brothers. Nor could it refer to the Jews, who do not believe in Christ. Read Saint Paul and you will see that when he speaks of ‘brothers,’ without any qualification, he refers always to Christians. For example, he says: Why do you judge your brother or why do you despise your brother? And again: You perform iniquity and common fraud, and this against your brothers.
Those then who tell us: You are not our brothers, are saying that we are pagans. That is why they want to baptize us again, claiming that we do not have what they can give. Hence their error of denying that we are their brothers. Why then did the prophet tell us: Say to them: You are our brothers? It is because we acknowledge in them that which we do not repeat. By not recognising our baptism, they deny that we are their brothers; on the other hand, when we do not repeat their baptism but acknowledge it to be our own, we are saying to them: You are our brothers.
If they say, ‘Why do you seek us? What do you want of us?’ we should reply: You are our brothers. They may say, ‘Leave us alone. We have nothing to do with you.’ But we have everything to do with you, for we are one in our belief in Christ; and so we should be in one body, under one head.
And so, dear brothers, we entreat you on their behalf, in the name of the very source of our love, by whose milk we are nourished, and whose bread is our strength, in the name of Christ our Lord and his gentle love. For it is time now for us to show them great love and abundant compassion by praying to God for them. May he one day give them a clear mind to repent and to realise that they have nothing now but the sickness of their hatred, and the stronger they think they are, the weaker they become. We entreat you then to pray for them, for they are weak, given to the wisdom of the flesh, to fleshly and carnal things, but yet they are our brothers. They celebrate the same sacraments as we, not indeed with us, but still the same. They respond with the same Amen, not with us, but still the same. And so pour out your hearts for them in prayer to God.
Prayer With Jesus For Christian Unity
Heavenly Father,
you have made us your children through the waters of baptism
and sealed us with the name of your Son.
Though we are divided in many ways,
we are united in calling upon you as “Our Father.”
Grant us the grace to recognise our brothers and sisters in Christ,
even when we are separated by doctrine, history, or misunderstanding.
May our love be patient and constant,
our hearts generous in prayer,
our witness marked by humility and truth.
As Saint Augustine taught,
may we grieve for divisions within the Body of Christ
and labour, not in pride but in love,
for the healing of your Church.
We ask this through Jesus Christ, your Son, our Lord,
who lives and reigns with you in the unity of the Holy Spirit,
God for ever and ever. Amen.
Glossary Of Christian Terms
Donatists – A schismatic group in North Africa who, in the wake of persecution, rejected the validity of sacraments administered by clergy who had lapsed under pressure. Augustine opposed their claim that only the morally pure could validly administer the sacraments.
Ecumenism – The movement towards unity among all Christians. The Second Vatican Council reaffirmed the Catholic Church’s commitment to dialogue and reconciliation with separated Christian communities.
Sacrament – A visible sign of God’s grace. Baptism and the Eucharist are examples. Augustine teaches that sacraments, when validly conferred, remain efficacious even outside full Church communion.
Rebaptism – The practice (rejected by the Catholic Church) of baptizing someone again who has already received valid baptism. Donatists required this of converts from the Catholic Church.
Our Father – The Lord’s Prayer, given by Jesus to his disciples (Matthew 6:9–13). For Augustine, praying this prayer is a powerful sign of Christian unity.
Body of Christ – A scriptural image (see 1 Corinthians 12) for the Church, emphasising both its unity and diversity under the headship of Christ.
Quaternity – Augustine warns against implying a fourth person in the Godhead. Christ is fully God and fully man, but remains one divine person. This term came up in previous readings and applies more broadly to Trinitarian theology.
The Jews – often in the Gospel of John a generic term for those who reject Christ, or those who are so muddled, contentious and sectarian among themselves that they threaten the continuity of themselves in the Law – do not reject Jesus for any good reason. They do so rather because they cling to what precious little they have, within their prison walls, and so they deliberately blind themselves to the universal, and universalizing, truth which Christ brings. Jesus knows this. Nevertheless, through justice, he must give to the Jews this additional opportunity to listen to his teaching and recognize the truth of who he is. We may imagine that Jesus is truly desperate for the people of God to put aside their differences and truly be with God [ … ]
YouTube: Ash Wednesday | T.S. Eliot | Audio Christian Poetry | Word Aloud Ash Wednesday, one of T.S. Eliot’s most profound and enigmatic poems, marks a significant transition in his life and work. Written in 1930, it is the first long poem Eliot composed after his conversion to Anglicanism in 1927. The poem, often considered one of Eliot’s masterpieces, delves into themes of faith, redemption, and spiritual struggle. It reflects the poet’s personal journey towards spiritual enlightenment and serves as a testament to his newfound religious beliefs. A reading of Ash Wednesday is an exploration of the poem’s religious, literary, and personal contexts, as of the poem’s complex structure and themes. Religious Context And Symbolism Ash Wednesday is deeply embedded in Christian symbolism and tradition. The title refers to the first day of Lent in the Christian liturgical calendar, a day marked by penance, fasting, and prayer. Ash Wednesday is a time for reflection on mortality and repentance, themes that are intricately woven throughout the poem. Eliot’s conversion to Anglicanism profoundly influenced his writing; ‘Ash Wednesday’ is an expression of spiritual awakening and quest for redemption. The poem is replete with religious imagery and references, drawing on Christian doctrine and scripture. The use of liturgical language, biblical allusions, and references to saints and spiritual figures creates a tapestry of faith that invites readers to contemplate deep spiritual truths with which Eliot is grappling. The repetitive and prayer-like quality of the verses echoes meditative practices of the faithful, in part enabling the contemplative nature of the poem. Literary Influences And Techniques T.S. Eliot was a master of literary allusion and technique, and Ash Wednesday expresses Eliot’s ability to blend various influences into a cohesive whole. The poem reflects the influence of Dante, particularly The Divine Comedy, which Eliot admired for its exploration of spiritual ascent and redemption. Dante’s journey through Hell, Purgatory and Heaven parallels Eliot’s own spiritual journey, and the structure of Ash Wednesday can be seen as a reflection of this pilgrimage. Eliot’s use of fragmented narrative, a hallmark of his earlier work such as The Waste Land, is also present in Ash Wednesday. However, in this poem, the fragmentation serves a different purpose. Instead of depicting the disintegration of modern society, it mirrors the fragmented and often painful process of spiritual rebirth. The disjointed structure reflects the internal struggle of the speaker, who is torn between the pull of worldly desires and the aspiration for divine grace. The poem’s language is rich and varied, combining the lyrical and the obscure, the personal and the universal. Eliot employs a range of poetic forms and devices, including free verse, rhyme and meter, to convey the tumultuous journey of faith. The shifting tone and style reflect the complexities and contradictions inherent in the spiritual quest, capturing moments of doubt, despair, hope, and transcendence. Personal Significance Ash Wednesday is a deeply personal work. Eliot’s conversion to Anglicanism marked a profound shift in his life, providing a sense of purpose and direction that had been missing. The poem can be read as a reflection of Eliot’s own struggles with faith and his efforts to reconcile his intellectual skepticism with his desire for spiritual certainty. Eliot’s personal experiences, including his troubled marriage and professional pressures, also inform the poem. Themes of renunciation and acceptance, sin and redemption, are not merely abstract concepts but lived realities for the poet. This personal dimension adds a layer of intimacy and urgency to the poem, which thereby resonates with readers who have faced their own spiritual crises. Thematic Exploration At its core, Ash Wednesday is a meditation on the possibility of spiritual renewal in a world that often seems devoid of meaning. The poem grapples with the tension between faith and doubt, reflecting the existential struggles of modernity. The poem acknowledges the difficulties of maintaining belief in an age of skepticism but ultimately affirms the possibility of redemption and grace. The central theme of renunciation is explored through imagery of ascension and purification. The speaker’s journey is marked by a series of renunciations, symbolizing the shedding of earthly attachments in pursuit of spiritual truth. This process is neither straightforward nor easy; it involves moments of intense struggle and introspection. Yet, through this arduous journey, the speaker moves closer to a state of spiritual clarity and acceptance. Ash Wednesday | T. S. Eliot Because I do not hope to turn again Because I do not hope Because I do not hope to turn Desiring this man’s gift and that man’s scope I no longer strive to strive towards such things (Why should the agèd eagle stretch its wings?) Why should I mourn The vanished power of the usual reign? Because I do not hope to know The infirm glory of the positive hour Because I do not think Because I know I shall not know The one veritable transitory power Because I cannot drink There, where trees flower, and springs flow, for there is nothing again Because I know that time is always time And place is always and only place And what is actual is actual only for one time And only for one place I rejoice that things are as they are and I renounce the blessèd face And renounce the voice Because I cannot hope to turn again Consequently I rejoice, having to construct something Upon which to rejoice And pray to God to have mercy upon us And pray that I may forget These matters that with myself I too much discuss Too much explain Because I do not hope to turn again Let these words answer For what is done, not to be done again May the judgement not be too heavy upon us Because these wings are no longer wings to fly But merely vans to beat the air The air which is now thoroughly small and dry Smaller and dryer than the will Teach us to care and not to care Teach us to sit still. Pray for us sinners now […]
This is a dark time, and, as Luke writes his Gospel, it is a dark time for the Christian communities. Jesus has been crucified. Well then, so the logic of the Old Law states, Jesus could not possibly have been the Messiah. Except he was. Luke writes primarily for the communities of Greece, mostly pagan converts. There has been the great persecution of Nero. Jerusalem has been destroyed in the year 70 by the Romans [ … ]
