S. AURELII AUGUSTINI HIPPONENSIS EPISCOPI De Consensu EVANGELISTARUM LIBRI QUATUOR .
CAPUT PRIMUM. Evangeliorum auctoritas.
CAPUT II. Ordo Evangelistarum, et scribendi ratio.
CAPUT IV. Joannes ipsius divinitatem exprimendam curavit.
CAPUT V. Virtutes duae circa contemplativam Joannes, circa activam Evangelistae alii versantur.
CAPUT VI. Quatuor animalia ex Apocalypsi de quatuor Evangelistis alii aliis aptius intellexerunt.
CAPUT IX. Quidam fingunt Christum scripsisse libros de magicis.
CAPUT X. Eosdem libros Petro et Paulo inscriptos quidam delirant.
CAPUT XI. In eos qui somniant Christum magico arte populos ad se convertisse.
CAPUT XIII. Judaeos cur Deus passus est subjugari.
CAPUT XV. Pagani Christum laudare compulsi, in ejus discipulos contumeliosi.
CAPUT XVI. Apostoli de subvertendis idolis nihil a Christo vel a Prophetis diversum docuerunt.
CAPUT XVII. In Romanos qui Deum Israel solum rejecerunt.
CAPUT XVIII. Hebraeorum Deus a Romanis non receptus, quia se solum coli voluerit.
CAPUT XIX. Hunc esse verum Deum.
CAPUT XX. Contra Deum Hebraeorum nihil a Paganorum vatibus praedictum reperitur.
CAPUT XXI. Hic solus Deus colendus, qui cum alios coli prohibeat, coli non prohibetur ab aliis.
CAPUT XXII. Opinio Gentium de Deo nostro.
CAPUT XXIII. De Jove et Saturno quid nugati sint Pagani.
CAPUT XXIV. Non omnes Deos colunt, qui Deum Israel rejiciunt nec eum colunt, qui alios colunt.
CAPUT XXVI. Idololatria per Christi nomen et Christianorum fidem juxta prophetias eversa.
CAPUT XXVII. Urget idololatrarum reliquias, ut demum serviant vero Deo idola ubique subvertenti.
CAPUT XXVIII. Praedicta idolorum rejectio.
CAPUT XXIX. Deum Israel quidni colant pagani, si eum vel praepositum elementorum esse opinantur.
CAPUT XXX. Deus Israel impletis prophetiis jam ubique innotuit.
CAPUT XXXI. Prophetia de Christo impleta.
CAPUT XXXII. Apostolorum contra idololatriam doctrina vindicatur ex prophetiis.
CAPUT XXXIV. Epilogus superiorum.
CAPUT XXXV. Mediatoris mysterium antiquis per prophetiam, nobis per Evangelium praedicatur.
CAPUT II. Quomodo sit Christus filius David, cum ex Joseph filii David concubitu non sit natus.
CAPUT III. Quare alios progeneratores Christi Matthaeus enumerat, alios Lucas.
CAPUT VI. De ordine praedicationis Joannis Baptistae inter omnes quatuor.
CAPUT VII. De duobus Herodibus.
CAPUT XII. De verbis Joannis inter omnes quatuor.
CAPUT XIII. De baptizato Jesu.
CAPUT XIV. De verbis vocis factae de coelo super baptizatum.
CAPUT XVII. De vocatione apostolorum piscantium.
CAPUT XVIII. De tempore secessionis ejus in Galilaeam.
CAPUT XIX. De illo sermone prolixo quem secundum Matthaeum habuit in monte.
CAPUT XXI. De socru Petri quo ordine narratum sit.
CAPUT XXIX. De duobus caecis et muto daemonio, quae solus Matthaeus dicit.
CAPUT XXXVII. De muto et caeco qui daemonium habebat, quomodo Matthaeus Lucasque consentiant.
CAPUT XL. Ubi ei nuntiata est mater et fratres ejus, utrum a Marco et Luca ordo ipse non discrepet.
CAPUT XLIV. De Joanne incluso, vel etiam occiso, quo ordine ab his tribus narretur.
CAPUT XLV. Ad miraculum de quinque panibus quo ordine ab omnibus, et quemadmodum ventum sit.
CAPUT XLVI. In ipso de quinque panibus miraculo quemadmodum inter se omnes quatuor conveniant.
CAPUT L. Cum de septem panibus pavit turbas, utrum inter se Matthaeus Marcusque conveniant.
CAPUT LII. De fermento Pharisaeorum, quomodo cum Marco conveniat, vel re vel ordine.
CAPUT LVII. Ubi de adventu Eliae locutus est eis, quae sit convenientia inter Matthaeum et Marcum.
CAPUT LX. Ubi de ore piscis solvit tributum, quod Matthaeus solus dicit.
CAPUT LXV. De caecis Jericho illuminatis, quemadmodum non adversetur Matthaeus vel Marco, vel Lucae.
CAPUT LXVI. De asinae pullo, quomodo Matthaeu. caeteris congruat, qui solum pullum commemorant.
CAPUT LXXVI. Cum praenuntiavit templi eversionem, quomodo aliis duobus narrandi ordine congruat.
CAPUT II. De praedicta negatione Petri, quemadmodum ostendantur nihil inter se repugnare.
CAPUT VIII. De his quae apud Pilatum gesta sunt, quomodo inter se nihil dissentiant.
CAPUT XII. De divisione vestimentorum ejus, quomodo inter se omnes conveniant.
CAPUT XIV. De duobus latronibus cum illo crucifixis, quomodo omnes concordent.
CAPUT XV. De his qui Domino insultaverunt, quomodo inter se consonent Matthaeus, Marcus et Lucas.
CAPUT XVII. De potu aceti, quomodo inter se omnes consentiant.
CAPUT XXIII. De sepultura ejus, quomodo tres a Joanne non dissentiant.
Chapter IX.—An Explanation of the Circumstance that Matthew States that Joseph’s Reason for Going into Galilee with the Child Christ Was His Fear of Archelaus, Who Was Reigning at that Time in Jerusalem in Place of His Father, While Luke Tells Us that the Reason for Going into Galilee Was the Fact that Their City Nazareth Was There.
22. Or may a question perchance be raised as to how Matthew tells us that His parents went with the boy Jesus into Galilee, because they were unwilling to go into Judæa in consequence of their fear of Archelaus; whereas it would rather appear that the reason for their going into Galilee was, as Luke has not failed to indicate, the consideration that their city was Nazareth of Galilee? Well, but we must observe, that when the angel said to Joseph in his dreams in Egypt, “Arise, and take the young child and His mother, and go into the land of Israel,”282 Matt. ii. 19, 20. the words were understood at first by Joseph in a way that made him consider himself commanded to journey into Judæa. For that was the first interpretation that could have been put upon the phrase, “the land of Israel.” But again, after ascertaining that Archelaus, the son of Herod, was reigning there, he declined to expose himself to such danger, inasmuch as this phrase, “the land of Israel,” was capable also of being so understood as to cover Galilee too, because the people of Israel were occupants of that territory as well as the other. At the same time, this question also admits of being solved in another manner. For it might have appeared to the parents of Christ that they were called to take up their residence along with the boy, concerning whom such information had been conveyed to them through the responses of angels, just in Jerusalem itself, where was the temple of the Lord: and it may thus be, that when they came back out of Egypt, they would have gone directly thither in that belief, and have taken up their abode there, had it not been that they were terrified at the presence of Archelaus. And certainly they did not receive any such instructions from heaven to take up their residence there as would have made it their imperative duty to set at nought the fears they entertained of Archelaus.
CAPUT IX. Quomodo dicat Matthaeus ideo isse in Galilaeam Joseph cum infante Christo quia timuit Archelaum pro suo patre regnantem in Jerusalem; cum Lucas dicat ideo isse in Galilaeam, quia ibi erat Nazareth civitas eorum.
22. An forte et hoc movet, quomodo dicat Matthaeus, propterea cum puero Jesu parentes ejus isse in Galilaeam, quia metu Archelai in Judaeam ire noluerunt; cum propterea magis isse in Galilaeam videantur, 1087 quia civitas eorum erat Nazareth Galilaeae, sicut Lucas non tacuit? Sed intelligendum est, ubi angelus in somnis in Aegypto dixit ad Joseph, Surge, et accipe puerum et matrem ejus, et vade in terram Israel, sic intellectum esse primo a Joseph, ut putaret jussum se esse pergere in Judaeam; ipsa enim primitus intelligi potuit terra Israel: porro autem posteaquam comperit illic regnare filium Herodis Archelaum, noluit objicere se illi periculo, cum posset terra Israel etiam sic intelligi, ut et Galilaea illic deputaretur, quia et ipsam populus Israel incolebat. Quanquam et alio modo solvi possit haec quaestio, quia potuit videri parentibus Christi cum puero, de quo talia per angelica responsa cognoverant, non esse habitandum nisi in Jerusalem, ubi erat templum Domini; et propterea redeuntes ex Aegypto, illuc eos ituros fuisse, et illic habitaturos, nisi Archelai praesentia terrerentur. Neque enim divinitus jubebantur ibi habitare, ut de Archelao quod timebant deberent contemnere.