Writings of Augustine. Moral Treatises
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Moral Treatises of St. Augustin.
Of the Work of Monks.
[De Opere Monachorum.]
Translated by Rev. H. Browne, M.A.,
Of Corpus Christi College, Cambridge; Late Principal of the Diocesan
College, Chichester.
Published in 1886 by Philip Schaff,
New York: Christian Literature Publishing Co.
From the Retractations, ii. 21.
To write the Book on the Work of Monks, the need which compelled me
was this. When at Carthage there had begun to be monasteries, some
maintained themselves by their own hands, obeying the Apostle; but
others wished so to live on the oblations of the faithful, that doing
no work whence they might either have or supply the necessaries of
life, they thought and boasted that they did rather fulfill the
precept of the Gospel, where the Lord saith, Behold the fowls of
heaven, and the lilies of the field, (Matt. vi. 26). Whence also among
laics of inferior purpose, but yet fervent in zeal, there had begun to
arise tumultuous contests, whereby the Church was troubled, some
defending the one, others the other part. Add to this, that some of
them who were for not working, wore their hair long. Whence
contentions between those who reprehended and those who justified the
practice, were, according to their party affections, increased. On
these accounts the venerable old Aurelius, Bishop of the Church of the
same city, desired me to write somewhat of this matter; and I did so.
This Book begins, "Jussioni tuæ, sancte frater Aureli."
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This work is placed in the Retractations next after that "On the Good
of Marriage" which belongs to the year 401.
1. Thy bidding, holy brother Aurelius, it was meet that I should
comply withal, with so much the more devotion, by how much the more it
became clear unto me Who, out of thee, did speak that bidding. For our
Lord Jesus Christ, dwelling in thine inner part, and inspiring into
thee a solicitude of fatherly and brotherly charity, whether our sons
and brothers the monks, who neglect to obey blessed Paul the Apostle,
when he saith, "If any will not work, neither let him eat," [2476] are
to have that license permitted unto them; He, assuming unto His work
thy will and tongue, hath commanded me out of thee, that I should
hereof write somewhat unto thee. May He therefore Himself be present
with me also, that I may obey in such sort that from His gift, in the
very usefulness of fruitful labor, I may understand that I am indeed
obeying Him.
Footnotes
[2476] 2 Thess. iii. 10. [R.V.]
2. First then, it is to be seen, what is said by persons of that
profession, who will not work: then, if we shall find that they think
not aright, what is meet to be said for their correction? "It is not,"
say they, "of this corporal work in which either husbandmen or
handicraftsmen labor, that the Apostle gave precept, when he said, `If
any will not work, neither let him eat.'" For he could not be contrary
to the Gospel, where the Lord Himself saith, "Therefore I say unto
you, be not solicitous for your life, what ye shall eat, neither for
your body, what ye shall put on. Is not the life more than meat, and
the body than raiment? Consider the fowls of heaven, that they sow
not, nor reap, nor gather into barns; and your heavenly Father feedeth
them. Are not ye rather of more worth than they? But who of you by
taking thought can add to his stature one cubit? And concerning
raiment, why are ye solicitous? Consider the lilies of the field, how
they grow; they labor not, neither spin; but I say unto you, that not
even Solomon in all his glory was arrayed like one of these. But if
the grass of the field, which today is, and tomorrow is cast into the
oven, God so clotheth; how much more you, (O ye) of little faith! Be
not therefore solicitous, saying, What shall we eat, or what shall we
drink, or wherewithal shall we be clad? for all these things do the
Gentiles seek. And your heavenly Father knoweth that ye need all
these. But seek ye first the kingdom of God, and His righteousness,
and all these shall be added unto you. Be not therefore solicitous for
the morrow: for the morrow will be solicitous for itself. Sufficient
unto the day is the evil thereof." [2477] Lo, say they, where the Lord
biddeth us be without care concerning our food and clothing: how then
could the Apostle think contrary to the Lord, that he should instruct
us that we ought to be in such sort solicitous, what we shall eat, or
what we shall drink, or wherewithal we shall be clothed, that he
should even burden us with the arts, cares, labors of handicraftsmen?
Wherefore in that he saith, "If any will not work, neither let him
eat;" works spiritual, say they, are what we must understand: of which
he saith in another place, "To each one according as the Lord hath
given: I have planted, Apollos hath watered; but God gave the
increase." [2478] And a little after, "Each one shall receive his
reward according to his own labor. We are God's fellow-workers; God's
husbandry, God's building are ye: according to the grace which is
given unto me, as a wise masterbuilder I have laid the foundation." As
therefore the Apostle worketh in planting, watering, building, and
foundation-laying, in that way whoso will not work, let him not eat.
For what profiteth in eating spiritually to be fed with the word of
God, if he do not thence work others' edification? As that slothful
servant, what did it profit to receive a talent and to hide it, and
not work for the Lord's gain? Was it that it should be taken from him
at last, and himself cast into outer darkness? So, say they, do we
also. We read with the brethren, who come to us fatigued from the
turmoil of the world, that with us, in the word of God, and in
prayers, psalms, hymns, and spiritual songs, they may find rest. We
speak to them, console, exhort, building up in them whatever unto
their life, according to their degree, we perceive to be lacking. Such
works if we wrought not, with peril should we receive of the Lord our
spiritual sustenance itself. For this is it the Apostle said, "If any
one will not work, neither let him eat." Thus do these men deem
themselves to comply with the apostolic and evangelic sentence, when
both the Gospel they believe to have given precept concerning the not
caring for the corporal and temporal indigence of this life, and the
Apostle concerning spiritual work and food to have said, "If any will
not work, neither let him eat."
Footnotes
[2477] Matt. vi. 25-34
[2478] 1 Cor. iii. 5-10
3. Nor do they attend to this, that if another should say, that the
Lord indeed, speaking in parables and in similitudes concerning
spiritual food and clothing, did warn that not on these accounts
should His servants be solicitous; (as He saith, "When they shall drag
you to judgment-seats, take no thought what ye shall speak. For it
will be given you in that hour what ye shall speak: but it is not ye
that speak, but the Spirit of your Father that speaketh in you."
[2479] For the discourse of spiritual wisdom is that for which He
would not that they should take thought, promising that it should be
given unto them, nothing solicitous thereof;) but the Apostle now, in
manner Apostolical, more openly discoursing and more properly, than
figuratively speaking, as is the case with much, indeed well-nigh all,
in his Apostolic Epistles, said it properly of corporal work and food,
"If any will not work, neither let him eat:" by those would their
sentence be rendered doubtful, unless, considering the other words of
the Lord, they should find somewhat whereby they might prove it to
have been of not caring for corporal food and raiment that He spoke
when He said, "Be not solicitous what ye shall eat, or what ye shall
drink, or wherewithal ye shall be clothed." As, if they should observe
what He saith, "For all these things do the Gentiles seek;" for there
He shows that it was of very corporal and temporal things that He
spake. So then, were this the only thing that the Apostle has said on
this subject, "If any will not work, neither let him eat;" these words
might be drawn over to another meaning: but since in many other places
of his Epistles, what is his mind on this point, he most openly
teaches, they superfluously essay to raise a mist before themselves
and others, that what that charity adviseth they may not only refuse
to do, but even to understand it themselves, or let it be understood
by others; not fearing that which is written, "He would not understand
that he might do good." [2480]
Footnotes
[2479] Matt. x. 19, 20
[2480] Ps. xxxvi. 3, (35, 4.) "noluit intelligere ut bene ageret."
4. First then we ought to demonstrate that the blessed Apostle Paul
willed the servants of God to work corporal works which should have as
their end a great spiritual reward, for this purpose that they should
need food and clothing of no man, but with their own hands should
procure these for themselves: then, to show that those evangelical
precepts from which some cherish not only their sloth but even
arrogance, are not contrary to the Apostolical precept and example.
Let us see then whence the Apostle came to this, that he should say,
"If any will not work, neither let him eat," and what he thereupon
joineth on, that from the very context [2481] of this lesson may
appear his declared sentence. "We command you, brethren, in the name
of our Lord Jesus Christ, that ye withdraw yourselves from every
brother that walketh unquietly, and not according to the tradition
which they have received [2482] of us. For yourselves know how ye
ought to imitate us; for we were not unquiet among you, neither ate we
bread of any man for nought, but in labor and travail night and day
working that we might not burden any of you: not for that we have not
power, but that we might give ourselves as a pattern to you in which
ye should imitate us. For also when we were with you, we gave you this
charge, that if any will not work, let him not eat. For we have heard
that certain among you walk unquietly, working not at all, but being
busy-bodies. Now them that are such we charge and beseech in our Lord
Jesus Christ, that with silence they work, and eat their own bread."
[2483] What can be said to these things, since, that none might
thereafter have license to interpret this according to his wish, not
according to charity, he by his own example hath taught what by
precept he hath enjoined? To him, namely, as to an Apostle, a preacher
of the Gospel, a soldier of Christ, a planter of the vineyard, a
shepherd of the flock had the Lord appointed that he should live by
the Gospel; and yet himself exacted not the pay which was his due,
that he might make himself a pattern to them which desired what was
not their due; as he saith to the Corinthians, "Who goeth a warfare at
any time at his own charges? Who planteth a vineyard, and of its fruit
eateth not? Who feedeth a flock, and of the milk of the flock
partaketh not?" [2484] Therefore, what was due to him, he would not
receive, that by his example they might be checked, who, although not
so ordained in the Church, did deem the like to be due to themselves.
For what is it that he saith, "Neither ate we bread of any man for
naught, but in labor and travail night and day working that we might
not burden any of you; not for that we have not power, but that we
might give ourselves as a pattern to you wherein ye should follow us?"
Let them, therefore, hear to whom he hath given this precept, that is,
they which have not this power which he had, to wit, that while only
spiritually working they should eat bread by corporal labor not
earned: [2485] and as he says, "We charge and beseech in Christ that
with silence they work and eat their own bread," let them not dispute
against the most manifest words of the Apostle, because this also
pertaineth to that "silence" with which they ought to work and eat
their own bread.
Footnotes
[2481] "Circumstantia."
[2482] "Acceperunt."
[2483] 2 Thess. iii. 6-12
[2484] 1 Cor. ix. 1-7
[2485] Gratuitum
5. I would, however, proceed to a more searching [2486] and diligent
consideration and handling of these words, had I not other places of
his Epistles much more manifest, by comparing which, both these are
made more clearly manifest, and if these were not in existence, those
others would suffice. To the Corinthians, namely, writing of this same
thing, he saith thus, "Am I not free? am I not an Apostle? [2487] Have
I not seen Christ Jesus our Lord? Are not ye my work in the Lord? If
to others I am not an Apostle, to you assuredly I am. For the seal of
mine Apostleship are ye in the Lord. My defense to them which
interrogate me is this. Have we not power to eat and to drink? Have we
not power to lead about a woman who is a sister, [2488] as also the
other Apostles, and the brethren of the Lord, and Cephas?" See how
first he shows what is lawful to him, and therefore lawful for that he
is an Apostle. For with that he began, "Am I not free? am I not an
Apostle?" and proves himself to be an Apostle, saying, "Have I not
seen Christ Jesus our Lord? Are not ye my work in the Lord?" Which
being proved, he shows that to be lawful to him which was so to the
other Apostles; that is, that he should not work with his hands, but
live by the Gospel, as the Lord appointed, which in what follows he
has most openly demonstrated; for to this end did also faithful women
which had earthly substance go with them, and minister unto them of
their substance, that they might lack none of those things which
pertain to the necessities of this life. Which thing blessed Paul
demonstrates to be lawful indeed unto himself, as also the other
Apostles did it, but that he had not chosen to use this power he
afterwards mentions. This thing some not understanding, have
interpreted not "a woman which is a sister," when he said, "Have we
not power to lead about a sister a woman;" but, "a sister a wife."
They were misled by the ambiguity of the Greek word, because both
"wife" and "woman" is expressed in Greek by the same word. Though
indeed the Apostle has so put this that they ought not to have made
this mistake; for that he neither says "a woman" merely, but "a sister
woman;" nor "to take" (as in marriage), but "to take about" (as on a
journey). Howbeit other interpreters have not been misled by this
ambiguity, and they have interpreted "woman" not "wife."
Footnotes
[2486] Enucleatius
[2487] So Griesbach amd Lachmann. But text recept. "Am I not an
Apostle? am I not free?"
[2488] "Sororem mulierem."
6. Which thing whoso thinks cannot have been done by the Apostles,
that with them women of holy conversation should go about wheresoever
they preached the Gospel, that of their substance they might minister
to their necessities, let him hear the Gospel, and learn how in this
they did after the example of the Lord Himself. Our Lord, namely,
according to the wont of His pity, sympathizing with the weak, albeit
Angels might minister unto Him, had both a bag in which should be put
the money which was bestowed doubtless by good and believing persons,
as necessary for their living, (which bag He gave in charge to Judas,
that even thieves, if we could not keep clear of such, we might learn
to tolerate in the Church. He, namely, as is written of him, "stole
[2489] what was put therein:") and He willed that women should follow
Him for the preparing and ministering what was necessary, showing what
was due to evangelists and ministers of God as soldiers, from the
people of God as the provincials; so that if any should not choose to
use that which is due unto him, as Paul the Apostle did not choose, he
might bestow the more upon the Church, by not exacting the pay which
was due to him, but by earning his daily living of his own labors. For
it had been said to the inn-keeper to whom that wounded man was
brought, "Whatever thou layest out more, at my coming again I will
repay thee." [2490] The Apostle Paul, then, did "lay out more," [2491]
in that he, as himself witnesseth, did at his own charges go a
warfare. In the Gospel, namely, it is written, "Thereafter also
Himself was making a journey through cities and villages preaching and
evangelizing of the kingdom of God; and the twelve with Him, and
certain women which had been healed of evil spirits and infirmities:
Mary who is called Magdalene, out of whom seven devils had gone forth,
and Joanna wife of Chuza Herod's steward, and Susanna, and many
others, who ministered unto Him of their substance." [2492] This
example of the Lord the Apostles did imitate, to receive the meat
which was due unto them; of which the same Lord most openly speaketh:
"As ye go," saith He, "preach, saying, The kingdom of heaven is at
hand. Heal the sick, raise the dead, cleanse lepers, cast out devils.
Freely have ye received, freely give. Possess not gold nor silver nor
money in your purses, neither scrip on your journey, neither two
coats, neither shoes, neither staff: for the workman is worthy of his
meat." [2493] Lo, where the Lord appointeth the very thing which the
Apostle doth mention. For to this end He told them not to carry all
those things, namely, that where need should be, they might receive
them of them unto whom they preached the kingdom of God.
Footnotes
[2489] "Auferebat."
[2490] Luke x. 35
[2491] 1 Cor. ix. 7-15; and 2 Cor. xi. 7
[2492] Luke viii. 1-3. [See R.V.]
[2493] Matt. x. 7-10
7. But lest any should fancy that this was granted only to the twelve,
see also what Luke relateth: "After these things," saith he, "the Lord
chose also other seventy and two, and sent them by two and two before
His face into every city and place whither He was about to come. And
He said unto them, The harvest indeed is plentiful, but the laborers
few: ask ye therefore the Lord of the harvest, that He would send
forth laborers into His harvest. Go your ways: behold, I send you as
lambs in the midst of wolves. Carry neither purse nor scrip nor shoes,
and salute no man by the way. Into whatsoever house ye shall enter,
first say, Peace be to this house. And if the son of peace be there,
your peace shall rest upon him: if not, it shall return to you. And in
the same house remain, eating and drinking such things as are with
them: for the workman is worthy of his hire." [2494] Here it appears
that these things were not commanded, but permitted, that whoso should
choose to use, might use that which was lawful unto him by the Lord's
appointment; but if any should not choose to use it, he would not do
contrary to a thing commanded, but would be yielding up his own right,
by demeaning himself more mercifully and laboriously in the Gospel in
the which he would not accept even the hire which was his due.
Otherwise the Apostle did contrary to a command of the Lord: for,
after he had shown it to be lawful unto him, he hath straightway
subjoined, "But yet have I not used this power."
Footnotes
[2494] Luke x. 1-7
8. But let us return to the order of our discourse, and the whole of
the passage itself of the Epistle let us diligently consider. "Have we
not," saith he, "leave [2495] to eat and to drink? have we not leave
to lead about a woman, a sister?" What leave meant he, but what the
Lord gave unto them whom He sent to preach the kingdom of heaven,
saying, "Those things which are (given) of them, eat ye; [2496] for
the workman is worthy of his hire;" and proposing Himself as an
example of the same power, to Whom most faithful women did of their
means minister such necessaries? But the Apostle Paul hath done more,
from his fellow-Apostles alleging a proof of this license permitted of
the Lord. For not as finding fault hath he subjoined, "As do also the
other Apostles, and the brethren of the Lord, and Cephas;" but that
hence he might show that this which he would not accept was a thing
which, that it was lawful for him to accept was proved by the wont of
the rest also his fellow-soldiers. "Or I only and Barnabas, have we
not power to forbear working?" Lo, he hath taken away all doubt even
from the slowest hearts, that they may understand of what working he
speaks. For to what end saith he, "Or I only and Barnabas, have we not
power to forbear working?" but for that all evangelists and ministers
of God's word had power received of the Lord, not to work with their
hands, but to live by the Gospel, working only spiritual works in
preaching of the kingdom of heaven and edifying of the peace of the
Church? For no man can say that it is of that very spiritual working
that the Apostle said, "Or I only and Barnabas, have we not power to
forbear working?" For this power to forbear working all those had: let
him say then, who essays to deprave and pervert precepts Apostolical;
let him say, if he dares that all evangelists received of the Lord
power to forbear preaching the Gospel. But if this is most absurd and
mad to say, why will they not understand what is plain to all, that
they did indeed receive power not to work, but works bodily, whereby
to get a living, because "the workman is worthy of his hire," as the
Gospel speaks. It is not therefore that Paul and Barnabas only had not
power to forbear working; but that all alike had this power of which
these availed not themselves in "laying out more" upon the Church; so
as in those places where they preached the Gospel they judged to be
meet for the weak. And for this reason, that he might not seem to have
found fault with his fellow-Apostles, he goes on to say: "Who goeth a
warfare at any time at his own charges? Who feedeth a flock, and of
the milk of the flock partaketh not? Speak I these things as a man?
Saith not the Law the same? For in the law of Moses it is written,
Thou shall not muzzle the ox that treadeth out the corn. Doth God care
for oxen? Or saith he it for our sake altogether? For our sakes truly
is it written, because he that plougheth ought to plough in hope, and
he that thresheth in hope of partaking of the fruits." [2497] By these
words the Apostle Paul sufficiently indicates, that it was no usurping
unto themselves of aught beyond their due on the part of his
fellow-Apostles, that they wrought not bodily, whence they might have
the things which to this life are necessary, but as the Lord ordained,
should, living by the Gospel, eat bread gratuitously given of them
unto whom they were preaching a gratuitous grace. Their charges,
namely, they did like soldiers receive, and of the fruit of the
vineyard by them planted, they did, as need was, freely gather; and of
the milk of the flock which they fed, they drank; and of the
threshing-floor on which they threshed, they took their meat.
Footnotes
[2495] Licentiam
[2496] Luke x. 7. "Ea quæ ab ipsis sunt."
[2497] 1 Cor. ix. 7-10. [See R.V.]
9. But he speaks more openly in the rest which he subjoins, and
altogether removes all causes of doubting. "If we unto you," saith he,
"have sown spiritual things, is it a great matter if we shall reap
your carnal things?" What are the spiritual things which he sowed, but
the word and mystery of the sacrament of the kingdom of heaven? And
what the carnal things which he saith he had a right to reap, but
these temporal things which are indulged to the life and indigency of
the flesh? These however being due to him he declares that he had not
sought nor accepted, lest he should cause any impediment to the Gospel
of Christ. What work remaineth for us to understand him to have
wrought, whereby he should get his living, but bodily work, with his
own bodily and visible hands? For if from spiritual work he sought
food and clothing, that is, to receive these of them whom he was
edifying in the Gospel, he could not, as he does, go on to say, "If
others be partakers of this power over you, are not we rather?
Nevertheless, we have not used this power, but tolerate all things
that we may not cause any hindrance to the Gospel of Christ." [2498]
What power doth he say he had not used, but that which he had over
them, received of the Lord, the power to reap their carnal things, in
order to the sustenance of this life which is lived in the flesh? Of
which power were others also partakers, who did not at the first
announce the Gospel to them, but came thereafter to their Church
preaching the self-same. Therefore, when he had said, "If we have sown
unto you spiritual things, is it a great matter if we shall reap your
carnal things?" he subjoined, "If others be partakers of this power
over you, are not we rather?" And when he had demonstrated what power
they had: "Nevertheless we have not used," saith he, "this power; but
we put up with all things, lest we should cause any impediment to the
Gospel of Christ." Let therefore these persons say in what way from
spiritual work the Apostle had carnal food, when himself openly says
that he had not used this power. But if from spiritual work he had not
carnal food, it remains that from bodily work he had it and thereof
saith, "Neither did we eat any man's bread for nought; but wrought
with labor and travail night and day, that we might not be chargeable
to any of you: not because we have not power, but to make ourselves an
example unto you to follow us. [2499] All things," saith he, "we
suffer, lest we cause any hindrance to the Gospel of Christ."
Footnotes
[2498] 1 Cor. ix. 12
[2499] 2 Thess. iii. 8, 9
10. And he comes back again, and in all ways, over and over again,
enforceth what he hath the right to do, yet doeth not. "Do ye not
know," saith he, "that they which work in the temple, eat of the
things which are in the temple? they which serve the altar, have their
share with the altar? So hath the Lord ordained for them which preach
the Gospel, to live of the Gospel. But I have used none of these
things." [2500] What more open than this? what more clear? I fear lest
haply, while I discourse wishing to expound this, that become obscure
which in itself is bright and clear. For they who understand not these
words, or feign not to understand, do much less understand mine, or
profess to understand: unless perchance they do therefore quickly
understand ours, because it is allowed them to deride them being
understood; but concerning the Apostle's words this same is not
allowed. For this reason, where they cannot interpret them otherwise
according to their own sentence, be it ever so clear and manifest,
they answer that it is obscure and uncertain because wrong and
perverse they dare not call it. Cries the man of God, "The Lord hath
ordained for them which preach the Gospel, of this Gospel to live; but
I have used none of these things;" and flesh and blood essayeth to
make crooked what is straight; what open, to shut; what serene, to
cloud over. "It was," saith it, "spiritual work that he was doing, and
thereof did he live." If it be so, of the Gospel did he live: why then
doth he say, "The Lord hath ordained for them which preach the Gospel,
of the Gospel to live; but I have used none of these things?" Or if
this very word, "to live" which is here used, they will needs also
interpret in respect of spiritual life, then had the Apostle no hope
towards God, in that he did not live by the Gospel, because he hath
said, "I have used none of these things." Wherefore, that he should
have certain hope of life eternal the Apostle did of the Gospel in any
wise spiritually live. What therefore he saith, "But I have used none
of these things," doth without doubt make to be understood of this
life which is in the flesh, that which he hath said of the Lord's
ordaining to them which preach the Gospel, that of the Gospel they
should live; that is, this life which hath need of food and clothing,
they by the Gospel shall sustain; as above he said of his
fellow-apostles; of whom the Lord Himself saith, "The workman is
worthy of his meat;" and, "The workman is worthy of his hire." This
meat, then, and this hire of the sustenance of this life, due to
evangelists, this of them to whom he evangelized the Apostle accepted
not, saying a true thing, "I have used none of these things."
Footnotes
[2500] 1 Cor. ix. 13-15
11. And he goes on, and adjoins, lest perchance any should imagine
that he only therefore received not, because they had not given: "But
I have not written these things that they may be so done unto me: good
is it for me rather to die than that any make void my glory." [2501]
What glory, unless that which he wished to have with God, while in
Christ suffering with the weak? As he is presently about to say most
openly; "For if I shall have preached the Gospel, there is not to me
any glory: for necessity is laid upon me;" [2502] that is, of
sustaining this life. "For woe will be to me," he saith, "if I preach
not the Gospel:" that is, to my own will shall I forbear to preach the
Gospel, because I shall be tormented with hunger, and shall not have
whereof to live. For he goes on, and says; "For if willingly I do
this, I have a reward." By his doing it willingly, he means, if he do
it uncompelled by any necessity of supporting this present life; and
for this he hath reward, to wit, with God, of glory everlasting. "But
if unwilling," saith he, "a dispensation is entrusted unto me:" [2503]
that is, if being unwilling, I am by necessity of passing through this
present life, compelled to preach the Gospel, "a dispensation is
entrusted unto me;" to wit, that by my dispensation as a steward,
because Christ, because the truth, is that which I preach, howsoever
because of occasion, howsoever seeking mine own, howsoever by
necessity of earthly emolument compelled so to do, other men do
profit, but I have not that glorious and everlasting reward with God.
"What then," saith he, "shall be my reward?" He saith it as asking a
question: therefore the pronunciation must be suspended, until he give
the answer. Which the more easily to understand, let, as it were, us
put the question to him, "What, then, will be thy reward, O Apostle,
when that earthly reward due to good evangelists, not for its sake
evangelizing, but yet taking it as the consequence and offered to them
by the Lord's appointment, thou acceptest not? What shall be thy
reward then?" See what he replies: "That, preaching the Gospel, I may
make the Gospel of Christ without charge;" that is, that the Gospel
may not be to believers expensive, lest they account that for this end
is the Gospel to be preached to them, that its preachers should seem
as it were to sell it. And yet he comes back again and again, that he
may show what, by warrant of the Lord, he hath a right unto, yet doeth
not: "that I abuse not," saith he, "my power in the Gospel." [2504]
Footnotes
[2501] 1 Cor. ix. 15
[2502] 1 Cor. ix. 16. [See R.V.]
[2503] 1 Cor. ix. 17
[2504] 1 Cor. ix. 18
12. But now, that as bearing with the infirmity of men he did this,
let us hear what follows: "For though I be free from all men, yet have
I made myself servant unto all, that I might gain the more. To them
that are under the law, I became as under the law, that I might gain
them that are under the law; to them that are without law, as without
law, (being not without law to God, but under the law to Christ,) that
I might gain them that are without law." [2505] Which thing he did,
not with craftiness of simulation, but with mercy of compassion with
others; that is, not as if to feign himself a Jew, as some have
thought, in that he observed at Jerusalem the things prescribed by the
old law. [2506] For he did this in accordance with his free and openly
declared sentence, in which he says, "Is any called being circumcised?
let him not become uncircumcised." That is, let him not so live, as
though he had become uncircumcised, and covered that which he had laid
bare: as in another place he saith, "Thy circumcision is become
uncircumcision." [2507] It was in accordance then with this his
sentence, in which he saith, "Is any called being circumcised? let him
not become uncircumcised. Is any called in uncircumcision? let him not
be circumcised;" [2508] that he did those things, in which, by persons
not understanding and not enough attending, he has been accounted to
have feigned. For he was a Jew, and was called being circumcised;
therefore he would not become uncircumcised; that is, would not so
live as if he had not been circumcised. For this he now had in his
power to do. And "under" the law, indeed, he was not as they who
servilely wrought it; but yet "in" the law of God and of Christ. For
that law was not one, and the law of God another, as accursed
Manicheans are wont to say. Otherwise, if when he did those things he
is to be accounted to have feigned, then he feigned himself also a
pagan, and sacrificed to idols, because he says that he became to
those without law, as without law. By whom, doubtless, he would have
us to understand no other than Gentiles whom we call Pagans. It is one
thing therefore to be under the law, another in the law, another
without law. "Under the law," the carnal Jews; "in the law," spiritual
men, both Jews and Christians; (whence the former kept that custom of
their fathers, but did not impose unwonted burdens upon the believing
Gentiles; and therefore they also were circumcised;) but "without
law," are the Gentiles which have not yet believed, to whom yet the
Apostle testifieth himself to have become like, through sympathy of a
merciful heart, not simulation of a changeable exterior; that is, that
he might in that way succor carnal Jew or Pagan, in which way himself,
if he were that, would have wished to be succored: bearing, to wit,
their infirmity, in likeness of compassion, not deceiving in fiction
of lying; as he straightway goes on, and says, "I became to the weak
as weak, that I might gain the weak." [2509] For it was from this
point that he was speaking, in saying all those other things. As then,
that he became to the weak as weak, was no lie; so all those other
things above rehearsed. For what doth he mean his weakness towards the
weak to have been, but that of suffering with them, insomuch that,
lest he should appear to be a seller of the Gospel, and by falling
into an ill suspicion with ignorant men, should hinder the course of
God's word, he would not accept what by warrant of the Lord was his
due? Which if he were willing to accept, he would not in any wise lie,
because it was truly due to him; and for that he would not, he did not
in any wise lie. For he did not say, it was not due; but he showed it
to be due, and that being due he had not used it, and professed that
he would not at all use it, in that very thing becoming weak; namely,
in that he would not use his power; being, to wit, with so merciful
affection endued, that he thought in what way he should wish to be
dealt withal, if himself also were made so weak, that possibly, if he
should see them by whom the Gospel was preached to him, accepting
their charges, he might think it a bringing of wares to market, and
hold them in suspicion accordingly.
Footnotes
[2505] 1 Cor. ix. 19-21
[2506] S. Jerome in Ep. inter Augustinianas, 75, n. 9-11.
[2507] Rom. ii. 25
[2508] 1 Cor. vii. 18
[2509] 1 Cor. ix. 22
13. Of this weakness of his, he saith in another place, "We made
ourselves small among you, even as a nurse cherisheth her children."
[2510] For in that passage the context indicates this: "For neither at
any time," saith he, "used we flattering words, as ye know, nor an
occasion of covetousness; God is witness: nor of men sought we glory,
neither of you, nor yet of others when we might have been burdensome
to you as the Apostles of Christ: but we made ourselves small among
you, even as a nurse cherisheth her children." What therefore he saith
to the Corinthians, that he had power of his apostleship, as also the
other Apostles, which power he testifieth that he had not used; this
also he saith in that place to the Thessalonians, "When we might have
been burdensome to you as Christ's Apostles:" according to that the
Lord saith, "The workman is worthy of his hire." For that of this he
speaks, is indicated by that which he above set down, "Neither for
occasion of coveteousness, God is witness." By reason, namely, of this
which by right of the Lord's appointment was due to good evangelists,
who not for its sake do evangelize but seek the kingdom of God, so
that all these things should be added unto them, others were taking
advantage thereof, of whom he also saith, "For they that are such
serve not God, but their own belly." [2511] From whom the Apostle
wished so to cut off this occasion, that even what was justly due to
him, he would forego. For this himself doth openly show in the second
to the Corinthians, speaking of other Churches supplying his
necessities. For he had come, as it appears, to so great indigence,
that from distant Churches were sent supplies for his necessities,
while yet from them among whom he was, he accepted nothing of that
kind. "Have I committed a sin, "saith he, "in humbling myself that ye
might be exalted, because I have preached to you the Gospel of God
freely? Other Churches I despoiled, taking wages of them to minister
unto you: and when I was present with you and wanted, to no man was I
burdensome. For that which was lacking to me the brethren which came
from Macedonia supplied, and in all things I have kept myself from
being burdensome to you, and will keep myself. It is the truth of
Christ in me, that this glory shall not be infringed in me in the
regions of Achaia. Wherefore? because I love you not? God knoweth. But
what I do, I also mean to do, that I may cut off occasion from them
which seek occasion, that wherein they glory they may be found as also
we." [2512] Of this occasion, therefore, which he here saith that he
cuts off, he would have that understood which he saith in the former
place, "Neither for occasion of covetousness, God is witness." And
what he here saith, "In humbling myself that ye might be exalted:"
this in the first to the same Corinthians, "I became to the weak as
weak;" this to the Thessalonians, "I became small among you, as a
nurse cherisheth her children." [2513] Now then observe what follows:
"So," saith he, "being affectionately desirous of you, we are minded
to impart unto you not alone the Gospel of God, but our own souls
also; because ye are become most dear to us. For ye remember,
brethren, our labor and toil, night and day working, that we might not
burden any of you." For this he said above, "When we might be
burdensome to you, as Christ's Apostles." Because, then, the weak were
in peril, lest, agitated by false suspicions, they should hate an, as
it were, venal Gospel, for this cause, trembling for them as with a
father's and a mother's bowels of compassion, did he this thing. So
too in the Acts of the Apostles he speaks the same thing, when,
sending from Miletus to Ephesus, he had called thence the presbyters
of the Church, to whom, among much else, "Silver," saith he, "and
gold, or apparel of no man have I coveted; yourselves know, that to my
necessities and theirs who were with me these hands have ministered.
In all things have I shown you that so laboring it behoveth to help
the weak, mindful also of the words of the Lord Jesus, for that He
said, More blessed is it rather to give than to receive." [2514]
Footnotes
[2510] "Parvuli." 1 Thess. ii. 5-7. [See R.V.]
[2511] Rom. xvi. 18
[2512] 2 Cor. xi. 7-12. [See R.V.]
[2513] 1 Thess. ii. 7-9
[2514] Acts xx. 33-35
14. Here peradventure some man may say, "If it was bodily work that
the Apostle wrought, whereby to sustain this life, what was that same
work, and when did he find time for it, both to work and to preach the
Gospel?" To whom I answer: Suppose I do not know; nevertheless that he
did bodily work, and thereby lived in the flesh, and did not use the
power which the Lord had given to the Apostles, that preaching the
Gospel he should live by the Gospel, those things above-said do
without all doubt bear witness. For it is not either in one place or
briefly said, that it should be possible for any most astute arguer
with all his tergiversation to traduce and pervert it to another
meaning. Since then so great an authority, with so mighty and so
frequent blows mauling the gainsayers, doth break in pieces their
contrariness, why ask they of me either what sort of work he did, or
when he did it? One thing I know, that he neither did steal, nor was a
housebreaker or highwayman, nor chariot-driver or hunter or player,
nor given to filthy lucre: but innocently and honestly wrought things
which are fitted for the uses of men; such as are the works of
carpenters, builders, shoemakers, peasants, and such like. For honesty
itself reprehends not what their pride doth reprehend, who love to be
called, but love not to be, honest. The Apostle then would not disdain
either to take in hand any work of peasants, or to be employed in the
labor of craftsmen. For he who saith, "Be ye without offense to Jews
and to Greeks and to the Church of God," [2515] before what men he
could possibly stand abashed, I know not. If they shall say, the Jews;
the Patriarchs fed cattle: if the Greeks, whom we call also Pagans;
they have had philosophers, held in high honor, who were shoemakers:
if the Church of God; that just man, elect to the testimony of a
conjugal and ever-during virginity, to whom was betrothed the Virgin
Mary who bore Christ, was a carpenter. [2516] Whatever therefore of
these with innocence and without fraud men do work, is good. For the
Apostle himself takes precaution of this, that no man through
necessity of sustaining life should turn aside to evil works. "Let him
that stole," saith he, "steal no more; but rather let him labor good
with his hands, that he may have to impart to him that needeth."
[2517] This then is enough to know, that also in the very work of the
body the Apostle did work that which is good.
Footnotes
[2515] 1 Cor. x. 32
[2516] Matt. xiii. 55
[2517] Eph. iv. 28
15. But when he might use to work, that is, in what spaces of time,
that he might not be hindered from preaching the Gospel, who can make
out? Though, truly, that he wrought at hours of both day and night
himself hath not left untold. [2518] Yet these men truly, who as
though very full of business and occupation inquire about the time of
working, what do they? Have they from Jerusalem round about even to
Illyricum filled the lands with the Gospel? [2519] or whatever of
barbarian nations hath remained yet to be gone unto, and to be filled
of the peace of the Church, have they undertaken? We know them into a
certain holy society, most leisurely gathered together. A marvellous
thing did the Apostle, that in very deed amid his so great care of all
the Churches, both planted and to be planted, to his care and labor
appertaining, he did also with his hands work: yet on that account,
when he was with the Corinthians, and wanted, was burdensome to no man
of those among whom he was, but altogether that which was lacking to
him the brethren which came from Macedonia supplied. [2520]
Footnotes
[2518] 1 Thess. ii. 9; 2 Thess. iii. 8
[2519] Rom. xv. 19
[2520] 2 Cor. xi. 9
16. For he himself also, with an eye to the like necessities of
saints, who, although they obey his precepts, "that with silence they
work and eat their own bread," may yet from many causes stand in need
of somewhat by way of supplement to the like sustenance, therefore,
after he had thus said, teaching and premonishing, "Now them which are
such we command and beseech in our Lord Jesus Christ, that with
silence they work and eat their own bread;" [2521] yet, lest they
which had whereof they might supply the needs of the servants of God,
should hence take occasion to wax lazy, providing against this he hath
straightway added, "But ye, brethren, become not weak in showing
beneficence." [2522] And when he was writing to Titus, saying, "Zenas
the lawyer and Apollos do thou diligently send forward, that nothing
may be wanting to them;" [2523] that he might show from what quarter
nothing ought to be wanting to them, he straightway subjoined, "But
let ours also learn to maintain good works [2524] for necessary use,
that they be not unfruitful." In the case of Timothy also, [2525] whom
he calls his own most true [2526] son, because he knew him weak of
body, (as he shows, in advising him not to drink water, but to use a
little wine for his stomach's sake and his often infirmities,) lest
then haply, because in bodily work he could not labor, he being
unwilling to stand in need of daily food at their hands, unto whom he
ministered the Gospel, should seek some business in which the stress
of his mind would become entangled; (for it is one thing to labor in
body, with the mind free, as does a handicraftsman, if he be not
fraudulent and avaricious and greedy of his own private gain; but
another thing, to occupy the mind itself with cares of collecting
money without the body's labor, as do either dealers, or bailiffs, or
undertakers, for these with care of the mind conduct their business,
not with their hands do work, and in that regard occupy their mind
itself with solicitude of getting;) lest then Timothy should fall upon
such like ways, because from weakness of body he could not work with
his hands, he thus exhorts, admonishes, and comforts him: "Labor,"
saith he, "as a good soldier of Jesus Christ. No man, going a warfare
for God, entangleth himself with secular business; that he may please
Him to whom he hath proved himself. [2527] For he that striveth for
masteries, is not crowned except he strive lawfully." [2528] Hereupon,
lest the other should be put to straits, saying, "Dig I cannot, to beg
I am ashamed," [2529] he adjoined, "The husbandman that laboreth must
be first partaker of the fruits:" according to that which he had said
to the Corinthians, "Who goeth a warfare any time at his own charges?
Who planteth a vineyard, and eateth not of the fruit thereof? Who
feedeth a flock, and partaketh not of the milk of the flock?" [2530]
Thus did he make to be without care a chaste evangelist, not to that
end working as an evangelist that he might sell the Gospel, but yet
not, having strength to supply unto himself with his own hands the
necessities of this life; for that he should understand whatever being
necessary for himself he was taking of them whom as provincials he as
a soldier was serving, and whom as a vineyard he was culturing, or as
a flock was feeding, to be not matter of mendicity, but of power.
Footnotes
[2521] 2 Thess. iii. 12, 13
[2522] Infirmari benefacientes
[2523] Tit. iii. 13, 14
[2524] Bonis operibus præesse, kalon ergon proistasthai. E.V. in
margin, "profess honest trades."
[2525] 1 Tim. i. 2
[2526] "Germanissimum." 1 Tim. v. 23
[2527] Cui se probavit
[2528] 2 Tim. ii. 3-6
[2529] Luke xvi. 3. [See R.V.]
[2530] 1 Cor. ix. 7
17. On account then of these either occupations of the servants of
God, or bodily infirmities, which cannot be altogether wanting, not
only doth the Apostle permit the needs of saints to be supplied by
good believers, but also most wholesomely exhorteth. For, setting
apart that power, which he saith himself had not used, which yet that
the faithful must serve unto, he enjoins, saying, "Let him that is
catechised in the word, communicate unto him that doth catechise him,
in all good things:" [2531] setting apart, then, this power, which
that the preachers of the word have over them to whom they preach, he
often testifieth; speaking, moreover, of the saints who had sold all
that they had and distributed the same, and were dwelling at Jerusalem
in an holy communion of life, not saying that any thing was their own,
to whom all things were in common, [2532] and their soul and heart one
in the Lord: that these by the Churches of the Gentiles should have
what they needed bestowed upon them, he chargeth and exhorteth. Thence
is also that to the Romans: "Now therefore I will go unto Jerusalem,
to minister unto the saints. For it hath pleased Macedonia and Achaia
to make a certain contribution for the poor of the saints which are at
Jerusalem. For it hath pleased them; and their debtors they are. For
if in their spiritual things the Gentiles have communicated, they
ought also in carnal things to minister unto them." [2533] This is
like that which he says to the Corinthians: "If we have sown unto you
spiritual things, is it a great thing if we reap your carnal things?"
[2534] Also to the Corinthians in the second Epistle: "Moreover,
brethren, we do you to wit of the grace of God bestowed on the
Churches of Macedonia; how that in a great trial of affliction the
abundance of their joy and their deep poverty abounded in the riches
of their liberality; for to their power, I bear record, yea, and
beyond their power, they were willing of themselves; with many prayers
beseeching of us the grace and the fellowship of the ministering to
the saints: and not as we hoped, but first they gave their own selves
to the Lord, and unto us by the will of God, insomuch, that we desired
Titus, that as he had begun, so he would also finish in you the same
grace also. But as ye abound in every thing, in faith, and utterance,
and knowledge, and in all diligence, and in your love to us, see that
ye abound in this grace also. I speak not by commandment, but by
occasion of the forwardness of others, and to prove the exceeding
dearness of your love. For ye know the grace of our Lord Jesus Christ,
that, though He was rich, yet for your sakes He became poor, that ye
through His poverty might be made rich. And herein I give advice: for
this is expedient for you, who have begun before, not only to do, but
also to be willing a year ago; now therefore perfect it in the doing;
that as there is a readiness to will, so of performance also out of
that which each hath. For if there be first a ready mind, it is
acceptable according to that a man hath, not according to that he hath
not. Not, namely, that others may have ease, and ye straits; but by an
equality, that now at this time your abundance may be a supply for
their want, that their abundance also may become a supply for your
want: that there may be equality, as it is written, He that had
gathered much had nothing over; and he that had gathered little had no
lack. But thanks be to God, which put the same earnest care for you
into the heart of Titus: for indeed he accepted the exhortation; but
being more forward, of his own accord he went forth unto you. And we
have sent with him the brother, whose praise is in the Gospel
throughout all the Churches; and not that only, but he was also
ordained of the Churches as a companion of our travail, with this
grace which is administered by us to the glory of the Lord, and our
ready mind: avoiding this, that no man should blame us in this
abundance which is administered by us. For we provide for honest
things, not only in the sight of the Lord, but also in the sight of
men." [2535] In these words appeareth how much [2536] the Apostle
willed it not only to be the care of the holy congregations [2537] to
minister necessaries to the holy servants of God, giving counsel in
this, because this was profitable more to the persons themselves who
did this, than to them towards whom they did it, (for to those another
thing was profitable, that is, that they should make of this service
of their brethren towards them an holy use, and not with an eye to
this serve God, nor take these things but to supply necessity, not to
feed laziness:) but likewise his own care the blessed Apostle saith to
be so great in this ministration which was now in transmitting through
Titus, that a companion of his journey was on this account, he tells
us, ordained by the Churches, a man of God well reported of, "whose
praise," says he, "is in the Gospel throughout all the Churches." And
to this end, he says, was the same ordained to be his companion, that
he might avoid men's reprehensions, lest, without witness of saints
associated with him in this ministry, he should be thought by weak and
impious men to receive for himself and turn aside into his own bosom,
what he was receiving for supplying the necessities of the saints, by
him to be brought and distributed to the needy.
Footnotes
[2531] Gal. vi. 6
[2532] Acts ii. 44: iv. 32
[2533] Rom. xv. 25-27
[2534] 1 Cor. ix. 11
[2535] 2 Cor. viii. 1-21
[2536] Read perhaps "quantam;" "how great the Apostle willed to be the
care."
[2537] Plebium
18. And a little after he saith, "For as touching the ministering to
the saints, it is superfluous for me to write to you. For I know the
forwardness of your mind, for which I boast of you to them of
Macedonia, that Achaia was ready a year ago; and your zeal hath
provoked very many. Yet have we sent the brethren, lest our boasting
of you should be in vain in this behalf; that, as I said, ye may be
ready: lest haply if they of Macedonia come with me, and find you
unprepared, we (that we say not, ye) should be ashamed in this
substance. Therefore I thought it necessary to exhort the brethren,
that they would go before unto you, and make up beforehand this your
long promised benediction, that the same might be ready, as
benediction, and not as covetousness. But this I say, He which soweth
sparingly shall reap also sparingly; and he which soweth in
benediction shall reap also in benediction. Every man according as he
hath purposed in his heart, not grudgingly, or of necessity: for God
loveth a cheerful giver. And God is able to make all grace abound in
you; that ye, always having all sufficiency in all things, may abound
to every good work: as it is written, He hath dispersed abroad; he
hath given to the poor: his righteousness remaineth for ever. But He
that ministereth seed to the sower will both minister bread for your
food, and multiply your seed sown, and increase the growing fruits of
your righteousness; that ye may be enriched in every thing to all
bountifulness, which causeth through us thanksgiving to God: for the
administration of this service not only supplieth the want of the
saints, but makes them also to abound by thanksgiving unto God of
many, while by the proof of this ministration they glorify God for the
obedience of your confession unto the Gospel of Christ, and for your
liberal distribution unto them, and unto all men; and in the praying
for you of them which long after you for the excellent grace of God in
you. Thanks be unto God for His unspeakable gift." [2538] In what
richness of holy gladness must the Apostle have been steeped, while he
speaks of the mutual supply of the need of Christ's soldiers and His
other subjects, [2539] on the one part of carnal things to those, on
the other of spiritual things to these, to exclaim as he does, and as
it were in repletion of holy joys to burst out [2540] with, "Thanks be
to God for His unspeakable gift!"
Footnotes
[2538] 2 Cor. ix
[2539] Provincialium
[2540] "Eructuare."
19. As therefore the Apostle, nay rather the Spirit of God possessing
and filling and actuating his heart, ceased not to exhort the faithful
who had such substance, that nothing should be lacking to the
necessities of the servants of God, who wished to hold a more lofty
degree of sanctity in the Church, in cutting off all ties of secular
hope, and dedicating a mind at liberty to their godly service of
warfare: likewise ought themselves also to obey his precepts, in
sympathizing with the weak, and unshackled by love of private wealth,
to labor with their hands for the common good, and submit to their
superiors without a murmur; that there may be made up for them out of
the oblations of good believers that which, while they labor and do
some work whereby they may get their living, yet still by reason of
bodily infirmities of some, and by reason of ecclesiastical
occupations or erudition of the doctrine which bringeth salvation,
they shall account to be lacking.
20. For what these men are about, who will not do bodily work, to what
thing they give up their time, I should like to know. "To prayers,"
say they, "and psalms, and reading, and the word of God." A holy life,
unquestionably, and in sweetness of Christ worthy of praise; but then,
if from these we are not to be called off, neither must we eat, nor
our daily viands themselves be prepared, that they may be put before
us and taken. Now if to find time for these things the servants of God
at certain intervals of times by very infirmity are of necessity
compelled, why do we not make account of some portions of times to be
allotted also to the observance of Apostolical precepts? For one
single prayer of one who obeyeth is sooner heard than ten thousand of
a despiser. As for divine songs, however, they can easily, even while
working with their hands, say them, and like as rowers with a
boat-song, [2541] so with godly melody cheer up their very toil. Or
are we ignorant how it is with all workmen, to what vanities, and for
the most part even filthinesses, of theatrical fables they give their
hearts and tongues, while their hands recede not from their work? What
then hinders a servant of God while working with his hands to meditate
in the law of the Lord, and sing unto the Name of the Lord Most High?
[2542] provided, of course, that to learn what he may by memory
rehearse, he have times set apart. For to this end also those good
works of the faithful ought not to be lacking, for resource of making
up what is necessary, that the hours which are so taken up in storing
of the mind that those bodily works cannot be carried on, may not
oppress with want. But they which say that they give up their time to
reading, do they not there find that which the Apostle enjoineth? Then
what perversity is this, to refuse to be ruled by his reading while he
wishes to give up his time thereto; and that he may spend more time in
reading what is good, therefore to refuse to do what is read? For who
knows not that each doth the more quickly profit when he reads good
things, the quicker he is in doing what he reads?
Footnotes
[2541] Celeumate
[2542] Ps. i. 2; xiii. 6
21. Moreover, if discourse must be bestowed upon any, and this so take
up the speaker that he have not time to work with his hands, are all
in the monastery able to hold discourse unto brethren which come unto
them from another kind of life, whether it be to expound the divine
lessons, or concerning any questions which may be put, to reason in an
wholesome manner? Then since not all have the ability, why upon this
pretext do all want to have nothing else to do? Although even if all
were able, they ought to do it by turns; not only that the rest might
not be taken up from necessary works, but also because it sufficeth
that to many hearers there be one speaker. To come now to the Apostle;
how could he find time to work with his hands, unless for the
bestowing of the word of God he had certain set times? And indeed God
hath not willed this either to be hidden from us. For both of what
craft he was a workman, and at what times he was taken up with
dispensing the Gospel, holy Scripture has not left untold. Namely,
when the day of his departure caused him to be in haste, being at
Troas, even on the first day of the week when the brethren were
assembled to break bread, such was his earnestness, and so necessary
the disputation, that his discourse was prolonged even until midnight,
[2543] as though it had slipped from their minds that on that day it
was not a fast: [2544] but when he was making longer stay in any place
and disputing daily, who can doubt that he had certain hours set apart
for this office? For at Athens, because he had there found most
studious inquirers of things, it is thus written of him: "He disputed
therefore with the Jews in the synagogue, and with the Gentile
inhabitants [2545] in the market every day to those who were there."
[2546] Not, namely, in the synagogue every day, for there it was his
custom to discourse on the sabbath; but "in the market," saith he,
"every day;" by reason, doubtless, of the studiousness of the
Athenians. For so it follows: "Certain however of the Epicurean and
Stoic philosophers conferred with him." And a little after, it says:
"Now the Athenians and strangers which were there spent their time in
nothing else but either to tell or to hear some new thing." Let us
suppose him all those days that he was at Athens not to have worked:
on this account, indeed, was his need supplied from Macedonia, as he
says in the second to the Corinthians: [2547] though in fact he could
work both at other hours and of nights, because he was so strong in
both mind and body. But when he had gone from Athens, let us see what
says the Scripture: "He disputed," saith it, "in the synagogue every
sabbath;" [2548] this at Corinth. In Troas, however, where through
necessity of his departure being close at hand, his discourse was
protracted until midnight, it was the first day of the week, which is
called the Lord's Day: whence we understand that he was not with Jews
but with Christians; when also the narrator himself saith they were
gathered together to break bread. And indeed this same is the best
management, that all things be distributed to their times and be done
in order, lest becoming ravelled in perplexing entanglements, they
throw our human mind into confusion.
Footnotes
[2543] Acts xx. 7
[2544] S. Augustin therefore assumes that the Christians of the
Apostolic age did not break their fast before receiving the Eucharist.
See St. Chrys. on Stat. Hom. ix. § 2. Tr. p. 159, and note g.
[2545] Tois 'Ioudaiois kai tois sebomenois kai en te agora kata pasan
hemeran pros tous paratunchanontas. For kai tois sebomenois Aug. has
et Gentibus incolis: for which some mss. have Gentibus in viculis.
[2546] Acts xvii. 17, 18, 21
[2547] 2 Cor. xi. 9
[2548] Acts xviii. 4
22. There also is said at what work the Apostle wrought. "After these
things," it says, "he departed from Athens and came to Corinth; and
having found a certain Jew, by name Aquila, of Pontus by birth, lately
come from Italy, and Priscilla his wife, because that Claudius had
ordered all Jews to depart from Rome, he came unto them, and because
he was of the same craft he abode with them, doing work: for they were
tent-makers." [2549] This if they shall essay to interpret
allegorically, they show what proficients they be in ecclesiastical
learning, on which they glory that they bestow all their time. And, at
the least, touching those sayings above recited, "Or I only and
Barnabas, have we not power to forbear working?" and, "We have not
used this power;" [2550] and, "When we might be burdensome to you, as
Apostles of Christ," [2551] and, "Night and day working that we might
not burden any of you;" [2552] and, "The Lord hath ordained for them
which preach the Gospel, of the Gospel to live; but I have used none
of these things:" [2553] and the rest of this kind, let them either
expound otherwise, or if by most clear shining light of truth they be
put to it, let them understand and obey; or if to obey they be either
unwilling or unable, at least let them own them which be willing, to
be better, and them which be also able, to be happier men than they.
For it is one thing to plead infirmity of body, either truly alleged,
or falsely pretended: but another so to be deceived and so to deceive,
that it shall even be thought a proof of righteousness obtaining more
mightily in servants of God, if laziness have gotten power to reign
among a set of ignorant men. He, namely, who shows a true infirmity of
body, must be humanely dealt withal; he who pretends a false one, and
cannot be convicted, must be left unto God: yet neither of them fixeth
a pernicious rule; because a good servant of God both serves his
manifestly infirm brother; and, when the other deceives, if he
believes him because he does not think him a bad man, he does not
imitate him that he may be bad; and if he believe him not; he thinks
him deceitful, and does, nevertheless, not imitate him. But when a man
says, "This is true righteousness, that by doing no bodily work we
imitate the birds of the air, because he who shall do any such work,
goes against the Gospel:" whoso being infirm in mind hears and
believes this, that person, not for that he so bestows all his time,
but for that he so erreth, must be mourned over.
Footnotes
[2549] Acts xviii. 1-3
[2550] 1 Cor. ix. 6-12
[2551] 1 Thess. ii. 6
[2552] 2 Thess. iii. 8
[2553] 1 Cor. ix. 14, 15
23. Hence arises another question; for peradventure one may say, "What
then? did the other Apostles, and the brethren of the Lord, and
Cephas, sin, in that they did not work? Or did they occasion an
hindrance to the Gospel, because blessed Paul saith that he had not
used this power on purpose that he might not cause any hindrance to
the Gospel of Christ? For if they sinned because they wrought not,
then had they not received power not to work, but to live instead by
the Gospel. But if they had received this power, by ordinance of the
Lord, that they which preach the Gospel should live by the Gospel; and
by His saying, "The workman is worthy of his meat;" which power Paul,
laying out somewhat more, [2554] would not use; then truly they sinned
not. If they sinned not, they caused no hindrance. For it is not to be
thought no sin to hinder the Gospel. [2555] If this be so, "to us
also," say they, "it is free either to use or not to use this power."
Footnotes
[2554] Amplius aliquid erogans
[2555] 1 Cor. ix. 12
24. This question I should briefly solve, if I should say, because I
should also justly say, that we must believe the Apostle. For he
himself knew why in the Churches of the Gentiles it was not meet that
a venal Gospel were carried about; not finding fault with his
fellow-apostles, but distinguishing his own ministry; because they,
without doubt by admonition of the Holy Ghost, had so distributed
among them the provinces of evangelizing, that Paul and Barnabas
should go unto the Gentiles, and they unto the Circumcision. [2556]
But that he gave this precept to them who had not the like power,
those many things already said do make manifest. But these brethren of
ours rashly arrogate unto themselves, so far as I can judge, that they
have this kind of power. For if they be evangelists, I confess, they
have it: if ministers of the altar, dispensers of sacraments, of
course it is no arrogating to themselves, but a plain vindicating of a
right.
Footnotes
[2556] Acts xiii. 2; Gal. ii. 9
25. If at the least they once had in this world wherewithal they might
easily without handiwork sustain this life, which property, when they
were converted unto God, they disparted to the needy, then must we
both believe their infirmity, and bear with it. For usually such
persons, having been, not better brought up, as many think, but what
is the truth, more languidly brought up, are not able to bear the
labor of bodily works. Such peradventure were many in Jerusalem. For
it is also written, that they sold their houses and lands, and laid
the prices of them at the Apostles' feet, that distribution might be
made to every one as he had need. [2557] Because they were found,
being near, and were useful to the Gentiles, who, being afar off,
[2558] were thence called from the worship of idols, as it is said,
"Out of Zion shall go forth the law, and the word of the Lord from
Jerusalem," [2559] therefore hath the Apostle called the Christians of
the Gentiles their debtors: "their debtors," saith he, "they are:" and
hath added the reason why, "For if in their spiritual things the
Gentiles have communicated, they ought also in carnal things to
minister unto them." [2560] But now there come into this profession of
the service of God, both persons from the condition of slaves, or also
freed-men, or persons on this account freed by their masters or about
to be freed, likewise from the life of peasants, and from the exercise
and plebeian labor of handicraftsmen, persons whose bringing up
doubtless has been all the better for them, the harder it has been:
whom not to admit, is a heavy sin. For many of that sort have turned
out truly great men and meet to be imitated. For on this account also
"hath God chosen the weak things of the world to confound the things
which are mighty, and the foolish things of the world hath He chosen
to confound them who are wise; and ignoble things of the world, and
things which are not, as though they were, that the things that are
may be brought to nought: that no flesh may glory before God." [2561]
This pious and holy thought, accordingly, causeth that even such be
admitted as bring no proof of a change of life for the better. For it
doth not appear whether they come of purpose for the service of God,
or whether running away empty from a poor and laborious life they want
to be fed and clothed; yea, moreover, to be honored by them of whom
they were wont to be despised and trampled on. Such persons therefore
because they cannot excuse themselves from working by pleading
infirmity of body, seeing they are convicted by the custom of their
past life, do therefore shelter themselves under the screen of an ill
scholarship, that from the Gospel badly understood they should essay
to pervert precepts apostolical: truly "fowls of the air," but in
lifting themselves on high through pride; and "grass of the field,"
but in being carnally minded.
Footnotes
[2557] Acts ii. 45; iv. 34
[2558] Acts ii. 39
[2559] Is. ii. 3
[2560] Rom. xv. 27
[2561] 1 Cor. i. 27-29
26. That, namely, befalleth them which in undisciplined younger
widows, the same Apostle saith must be avoided: "And withal they learn
to be idle; and not only idle, but also busy bodies and full of words,
speaking what they ought not." [2562] This very thing said he
concerning evil women, which we also in evil men do mourn and bewail,
who against him, the very man in whose Epistles we read these things,
do, being idle and full of words, speak what they ought not. And if
there be any among them who did with that purpose come to the holy
warfare, [2563] that they may please Him to whom they have proved
themselves, these, when they be so vigorous in strength of body, and
soundness of health, that they are able not only to be taught, but
also, agreeably unto the Apostle, to work, do, by receiving of these
men's idle and corrupt discourses, which they are unable, by reason of
their unskilled rawness, to judge of, become changed by pestiferous
contagion into the same noisomeness: not only not imitating the
obedience of saints which quietly work, and of other monasteries
[2564] which in most wholesome discipline do live after the apostolic
rule; but also insulting better men than themselves, preaching up
laziness as the keeper of the Gospel, accusing mercy as the
prevaricator therefrom. For a much more merciful work is it to the
souls of the weak, to consult for the fair fame of the servants of
God, than it is to the bodies of men, to break bread to the hungry.
Wherefore I would to God that these, which want to let their hands lie
idle, would altogether let their tongues lie idle too. For they would
not make so many willing to imitate them, if the examples they set
were not merely lazy ones, but mute withal.
Footnotes
[2562] 1 Tim. v. 13
[2563] 2 Tim. ii. 4. [See R.V.]
[2564] Cassian. de Inst. x. 22.
27. As it is, however, they, against the Apostle of Christ, recite a
Gospel of Christ. For so marvellous are the works of the sluggards,
hindered that they want to have that very thing by Gospel, which the
Apostle enjoined and did on purpose that the Gospel itself should not
be hindered. And yet, if from the very words of the Gospel we should
compel them to live agreeably with their way of understanding it, they
will be the first to endeavor to persuade us how they are not to be
understood so as they do understand them. For certainly, they say that
they therefore ought not to work, for that the birds of the air
neither sow nor reap, of which the Lord hath given us a similitude
that we should take no thought about such necessaries. Then why do
they not attend to that which follows? For it is not only said, that
"they sow not, neither reap;" [2565] but there is added, "nor gather
in apothecas." Now "apothecæ" may be called either "barns," or word
for word, "repositories." Then why do these persons want to have idle
hands and full repositories? Why do they lay by and keep what they
receive of the labors of others, that thereof may be every day
somewhat forthcoming? Why, in short, do they grind and cook? For the
birds do not this. Or, if they find some whom they may persuade to
this work also, namely, to bring unto them day by day viands ready
made; at least their water they either fetch them from springs, or
from cisterns and wells draw and set it by: this the fowls do not. But
if so please them, let it be the study of good believers and most
devoted subjects of the Eternal King, to carry their service to His
most valiant soldiers even to that length, that they shall not be
forced even to fill a vessel of water for themselves, if now-a-days
people have surpassed even them which at that time were at Jerusalem,
in a new grade of righteousness, stepping out beyond them. To them,
namely, by reason of famine being imminent, and foretold by the
Prophets which were at that time, [2566] good believers sent out of
Greece supplies of corn; of which I suppose they made them bread, or
at least procured to be made; which thing the birds do not. But if
now-a-days these persons, as I began to say, have surpassed these in
some grade of righteousness, and do altogether in things pertaining to
the maintenance of this life, as do the birds; let them show us men
doing such service unto birds as they wish to be done unto them,
except indeed birds caught and caged because they are not trusted,
lest if they fly they come not back: and yet these would rather enjoy
liberty and receive from the fields what is enough, than take their
food by men laid before them and made ready.
Footnotes
[2565] Matt. vi. 26
[2566] Acts xi. 28-30
28. Here then shall these persons in their turn be in another more
sublime degree of righteousness outdone, by them who shall so order
themselves, that every day they shall betake them into the fields as
unto pasture, and at what time they shall find it, pick up their meal,
and having allayed their hunger, return. But plainly, on account of
the keepers of the fields, how good were it, if the Lord should deign
to bestow wings also, that the servants of God being found in other
men's fields should not be taken up as thieves, but as starlings be
scared off. As things are, however, such an one will do all he can to
be like a bird, which the fowler shall not be able to catch. But, lo,
let all men allow this to the servants of God, that when they will
they should go forth into their fields, and thence depart fearless and
refreshed: as it was ordered to the people Israel by the law, that
none should lay hands on a thief in his fields, unless he wanted to
carry any thing away with him from thence; [2567] for if he laid hands
on nothing but what he had eaten, they would let him go away free and
unpunished. Whence also when the disciples of the Lord plucked the
ears of corn, the Jews calumniated them on the score of the sabbath
[2568] rather than of theft. But how is one to manage about those
times of year, at which food that can be taken on the spot is not
found in the fields? Whoso shall attempt to take home with him any
thing which by cooking he may prepare for himself, he shall, according
to these persons' understanding of it, be accosted from the Gospel
with, "Put it down; for this the birds do not."
Footnotes
[2567] Deut. xxiii. 24, 25
[2568] Matt. xii. 1, 2
29. But let us grant this also, that the whole year round there may in
the fields be found either of tree or of herbs or of any manner of
roots, that which may be taken as food uncooked; or, at any rate, let
so great exercise of body be used, that the things which require
cooking, may be taken even raw without hurt, and people may even in
winter weather, no matter how rough, go forth to their fodder; and so
it shall be the case that nothing be taken away to be prepared,
nothing laid up for the morrow. Yet will not those men be able to keep
these rules, who for many days separating themselves from sight of
men, and allowing none access to them, do shut themselves up, living
in great earnestness of prayers. For these do use to shut up with
themselves store of aliments, such indeed as are most easily and
cheaply had, yet still a store which may suffice for those days during
which they purpose that no man shall see them; which thing the birds
do not. Now touching these men's exercising of themselves in so
marvellous continency, seeing that they have leisure for the doing of
these things, and not in proud elation but in merciful sanctity do
propose themselves for men's imitation, I not only do not blame it,
but know not how to praise it as much as it deserves. And yet what are
we to say of such men, according to these persons' understanding of
the evangelical words? Or haply the holier they be, the more unlike
are they to the fowls? because unless they lay by for themselves food
for many days, to shut themselves up as they do they will not have
strength? Howbeit, to them as well as us is it said, "Take therefore
no thought for the morrow." [2569]
Footnotes
[2569] Matt. vi. 34
30. Wherefore, that I may briefly embrace the whole matter, let these
persons, who from perverse understanding of the Gospel labor to
pervert apostolical precepts, either take no thought for the morrow,
even as the birds of the air; or let them obey the Apostle, as dear
children: yea rather, let them do both, because both accord. For
things contrary to his Lord, Paul the servant of Jesus Christ would
never advise. [2570] This then we say openly to these persons; If the
birds of the air ye in such wise understand in the Gospel, that ye
will not by working with your hands procure food and clothing; then
neither must ye put any thing by for the morrow, like as the birds of
the air do put nothing by. But if to put somewhat by for the morrow,
is possibly not against the Gospel where it is said, "Behold the birds
of the air, for they neither sow nor reap nor gather into stores;"
[2571] then is it possibly not against the Gospel nor against
similitude of the birds of the air, to maintain this life of the flesh
by labor of corporal working.
Footnotes
[2570] Rom. i. 1
[2571] Matt. vi. 26
31. For if they be urged from the Gospel that they should put nothing
by for the morrow, they most rightly answer, "Why then had the Lord
Himself a bag in which to put by the money which was collected? [2572]
Why so long time beforehand, on occasion of impending famine, were
supplies of corn sent to the holy fathers? [2573] Why did Apostles in
such wise provide things necessary for the indigence of saints lest
there should be lack thereafter, that most blessed Paul should thus
write to the Corinthians in his Epistle: "Now concerning the
collection for the saints, as I have given order to the Churches of
Galatia, even so do ye. Upon the first day of the week let every one
of you lay by him in store, as God hath prospered him, that the
gatherings be not then first made when I come. And when I come,
whomsoever ye shall approve by your letters, them will I send to bring
your liberality unto Jerusalem. And if it be meet that I go also, they
shall go with me?" [2574] These and much else they most copiously and
most truly bring forward. To whom we answer: Ye see then, albeit the
Lord said, "Take no thought for the morrow," yet ye are not by these
words constrained to reserve nothing for the morrow: then why do ye
say that by the same words ye are constrained to do nothing? Why are
the birds of the air not a pattern unto you for reserving nothing, and
ye will have them to be a pattern for working nothing?
Footnotes
[2572] John xii. 6
[2573] Acts xi. 28-30
[2574] 1 Cor. xvi. 1-4
32. Some man will say: "What then does it profit a servant of God,
that, having left the former doings which he had in the world he is
converted unto the spiritual life and warfare, if it still behove him
to do business as of a common workman?" As if truly it could be easily
unfolded in words, how greatly profiteth what the Lord, in answer to
that rich man who was seeking counsel of laying hold on eternal life,
told him to do if he would fain be perfect: sell that he had,
distribute all to the indigence of the poor, and follow Him? [2575] Or
who with so unimpeded course hath followed the Lord, as he who saith,
"Not in vain have I run, nor in vain labored?" [2576] who yet both
enjoined these works, and did them. This unto us, being by so great
authority taught and informed, ought to suffice for a pattern of
relinquishing our old resources, and of working with our hands. But we
too, aided by the Lord Himself, are able perchance in some sort to
apprehend what it doth still profit the servants of God to have left
their former businesses, while they do yet thus work. For if a person
from being rich is converted to this mode of life, and is hindered by
no infirmity of body, are we so without taste of the savor of Christ,
as not to understand what an healing it is to the swelling of the old
pride, when, having pared off the superfluities by which erewhile the
mind was deadly inflamed, he refuses not, for the procuring of that
little which is still naturally necessary for this present life, even
a common workman's lowly toil? If however he be from a poor estate
converted unto this manner of life, let him not account himself to be
doing that which he was doing aforetime, if foregoing the love of even
increasing his ever so small matter of private substance, and now no
more seeking his own but the things which be Jesu Christ's, [2577] he
hath translated himself into the charity of a life in common, to live
in fellowship of them who have one soul and one heart to Godward, so
that no man saith that any thing is his own, but they have all things
common. [2578] For if in this earthly commonwealth its chief men in
the old times did, as their own men of letters are wont in their most
glowing phrase to tell of them, to that degree prefer the common weal
of the whole people of their city and country to their own private
affairs, that one of them, [2579] for subduing of Africa honored with
a triumph, would have had nothing to give to his daughter on her
marriage, unless by decree of the senate she had been dowered from the
public treasury: of what mind ought he to be towards his commonwealth,
who is a citizen of that eternal City, the heavenly Jerusalem, but
that even what with labor of his own hands he earns, he should have in
common with his brother, and if the same lack any thing, supply it
from the common store; saying with him whose precept and example he
hath followed, "As having nothing, and possessing all things?" [2580]
Footnotes
[2575] Matt. xix. 21
[2576] Phil. ii. 16
[2577] Phil. ii. 21
[2578] Acts iv. 32
[2579] Scipio ap. Val. iv. 4.
[2580] 2 Cor. vi. 10
33. Wherefore even they which having relinquished or distributed their
former, whether ample or in any sort opulent, means, have chosen with
pious and wholesome humility to be numbered among the poor of Christ;
if they be so strong in body and free from ecclesiastical occupations,
(albeit, bringing as they do so great a proof of their purpose, and
conferring from their former havings, either very much, or not a
little, upon the indigence of the same society, the common fund itself
and brotherly charity owes them in return a sustenance of their life,)
yet if they too work with their hands, that they may take away all
excuse from lazy brethren who come from a more humble condition in
life, and therefore one more used to toil; therein they act far more
mercifully than when they divided all their goods to the needy. If
indeed they be unwilling to do this, who can venture to compel them?
Yet then there ought to be found for them works in the monastery,
which if more free from bodily exercise, require to be looked unto
with vigilant administration, that not even they may eat their bread
for nought, because it is now become the common property. Nor is it to
be regarded in what monasteries, or in what place, any man may have
bestowed his former having upon his indigent brethren. For all
Christians make one commonwealth. And for that cause whoso shall have,
no matter in what place, expended upon Christians the things they
needed, in what place soever he also receiveth what himself hath need
of, from Christ's goods [2581] he doth receive it. Because in what
place soever himself has given to such, who but Christ received it?
But, as for them who before they entered this holy society got their
living by labor of the body, of which sort are the more part of them
which come into monasteries, because of mankind also the more part are
such; if they will not work, neither let them eat. For not to that end
are the rich, in this Christian warfare, brought low unto piety, that
the poor may be lifted up unto pride. As indeed it is by no means
seemly that in that mode of life where senators become men of toil,
there common workmen should become men of leisure; and whereunto there
come, relinquishing their dainties, men who had been masters of houses
and lands, there common peasants should be dainty.
Footnotes
[2581] De Christi
34. But then the Lord saith, "Be not solicitous for your life what ye
shall eat, nor for the body, what ye shall put on." Rightly: because
He had said above, "Ye cannot serve God and mammon." For he who
preaches the Gospel with an eye to this, that he may have whereof he
may eat and whereof be clothed, accounts that he at the same time both
serves God, because he preaches the Gospel; and mammon, because he
preaches with an eye to these necessaries: which thing the Lord saith
to be impossible. And hereby he who doth for the sake of these things
preach the Gospel is convicted that he serves not God but mammon;
however God may use him, he knows not how, to other men's advancement.
For to this sentence doth He subjoin, saying "Therefore I say unto
you, Be not solicitous for your life what ye shall eat, nor for your
body what ye shall put on:" not that they should not procure these
things, as much as is enough for necessity, by what means they
honestly may; but that they should not look to these things, and for
the sake of these do whatever in preaching of the Gospel they are
bidden to do. The intention, namely, for which a thing is done, He
calls the eye: of which a little above He was speaking with purpose to
come down to this, and saying, "The light of thy body is thine eye: if
thine eye be single, thy whole body shall be full of light; but if
thine eye be evil, thy whole body shall be full of darkness;" that is,
such will be thy deeds as shall be thine intention for which thou
doest them. For indeed that He might come to this, He had before given
precept concerning alms, saying, "Lay not up for yourselves treasures
on earth where rust and moth doth corrupt, and where thieves break
through and steal. But lay up for yourselves treasure in heaven, where
neither moth nor rust doth corrupt, and where thieves do not break
through nor steal. For where thy treasure shall be, there will thy
heart be also." [2582] Thereupon He subjoined, "The light of thy body
is thine eye:" that they, to wit, which do alms, do them not with that
intention that they should either wish to please men, or seek to have
repayment on earth of the alms they do. Whence the Apostle, giving
charge to Timothy for warning of rich men, "Let them," says he
"readily give, communicate, treasure up for themselves a good
foundation for the time to come, that they may lay hold on the true
life." [2583] Since then the Lord hath to the future life directed the
eye of them which do alms, and to an heavenly reward, in order that
the deeds themselves may be full of light when the eye shall be
simple, (for of that last retribution is meant that which He says in
another place, "He that receiveth you receiveth Me, and he that
receiveth Me receiveth Him that sent Me. He that receiveth a prophet
in the name of a prophet shall receive a prophet's reward; and he that
receiveth a righteous man in the name of a righteous man shall receive
a righteous man's reward. And whosoever shall give to drink unto one
of these little ones a cup of cold water only in the name of a
disciple, verily I say unto you, his reward shall not be lost," [2584]
) lest haply after he had reproved the eye [2585] of them which bestow
things needful upon the indigent both prophets and just men and
disciples of the Lord, the eye of the persons to whom these things
were done should become depraved, so that for the sake of receiving
these things they should wish to serve Christ as His soldiers: "No
man," saith He, "can serve two masters." And a little after: "Ye
cannot," saith He, "serve God and mammon." [2586] And straightway He
hath added, "Therefore I say unto you, be not solicitous for your life
what ye shall eat, nor for the body what ye shall put on."
Footnotes
[2582] Matt. vi. 19-22
[2583] 1 Tim. vi. 18, 19
[2584] Matt. x. 40-42
[2585] Correpto oculo
[2586] Matt. vi. 24, 25, 34
35. And that which follows concerning birds of the air and lilies of
the field, He saith to this end, that no man may think that God careth
not for the needs of His servants; when His most wise Providence
reacheth unto these in creating and governing those. For it must not
be deemed that it is not He that feeds and clothes them also which
work with their hands. But lest they turn aside the Christian service
of warfare unto their purpose of getting these things, the Lord in
this premonisheth His servants that in this ministry which is due to
His Sacrament, we should take thought, not for these, but for His
kingdom and righteousness: and all these things shall be added unto
us, whether working by our hands, or whether by infirmity of body
hindered from working, or whether bound by such occupation of our very
warfare that we are able to do nothing else. For neither does it
follow that because the Lord hath said, "Call upon Me in the day of
tribulation and I will deliver thee, and thou shalt glorify Me,"
[2587] therefore the Apostle ought not to have fled, and to be let
down by the wall in a basket that he might escape the hands of a
pursuer, [2588] but should rather have waited to be taken, that, like
the three children from the midst of the fires, the Lord might deliver
him. Or for this reason ought not the Lord either to have said this,
"If they shall persecute you in one city, flee ye to another," [2589]
namely, because He hath said, "If ye shall ask of the Father any thing
in My name, He will give it you." [2590] As then whoever to Christ's
disciples when fleeing from persecution should cast up this sort of
question, why they did not rather stand, and by calling upon God
obtain through His marvellous works in such wise deliverance, as
Daniel from the lions, as Peter from his chains, they would answer
that they ought not to tempt God, but He would then and then only do
the like for them, if it should please Him, when they had nothing that
they could do; but when He put flight in their power, although they
were thereby delivered, yet were they not delivered but by Him: so
likewise to servants of God having time and strength after the example
and precept of the Apostle to get their living by their own hands, if
any from the Gospel shall raise a question concerning the birds of the
air, which sow not nor reap nor gather into stores, and concerning
lilies of the field that they toil not neither do they spin; they will
easily answer, "If we also, by reason of any either infirmity or
occupation cannot work, He will so feed and clothe us, as He doth the
birds and the lilies, which do no work of this kind: but when we are
able, we ought not to tempt our God; because this very ability of
ours, we have it by His gift, and in living by it, we live by His
bounty Who hath bounteously bestowed upon us that we should have this
ability. And therefore concerning these necessary things we are not
solicitous; because when we are able to do these things, He by Whom
mankind are fed and clothed doth feed and clothe us: but when we are
not able to do these things, He feeds and clothes us by Whom the birds
are fed and the lilies clothed, because we are more worth than they.
Wherefore in this our warfare, neither for the morrow take we thought:
because not for the sake of these temporal things, whereunto
pertaineth To-morrow, but for the sake of those eternal things, where
it is evermore To-day, have we proved ourselves unto Him, that,
entangled in no secular business, we may please Him. [2591]
Footnotes
[2587] Ps. l. 15
[2588] Acts ix. 25; 2 Cor. xi. 33
[2589] Matt. x. 23
[2590] John xvi. 23
[2591] 2 Tim. ii. 4
36. Since these things are so, suffer me awhile, holy brother, (for
the Lord giveth me through thee great boldness,) to address these same
our sons and brethren whom I know with what love thou together with us
dost travail in birth withal, until the Apostolic discipline be formed
in them. O servants of God, soldiers of Christ, is it thus ye
dissemble the plottings of our most crafty foe, who fearing your good
fame, that so goodly odor of Christ, lest good souls should say, "We
will run after the odor of thine ointments," [2592] and so should
escape his snares, and in every way desiring to obscure it with his
own stenches, hath dispersed on every side so many hypocrites under
the garb of monks, strolling about the provinces, no where sent, no
where fixed, no where standing, no where sitting. Some hawking about
limbs of martyrs, if indeed of martyrs; others magnifying their
fringes and phylacteries; [2593] others with a lying story, how they
have heard say that their parents or kinsmen are alive in this or that
country, and therefore be they on their way to them: and all asking,
all exacting, either the costs of their lucrative want, or the price
of their pretended sanctity. And in the meanwhile wheresoever they be
found out in their evil deeds, or in whatever way they become
notorious, under the general name of monks, your purpose is
blasphemed, a purpose so good, so holy, that in Christ's name we
desire it, as through other lands so through all Africa, to grow and
flourish. Then are ye not inflamed with godly jealousy? Does not your
heart wax hot within you, and in your meditation a fire kindle, [2594]
that these men's evil works ye should pursue with good works, that ye
should cut off from them occasion of a foul trafficking, by which your
estimation is hurt, and a stumbling-block put before the weak? Have
mercy then and have compassion, and show to mankind that ye are not
seeking in ease a ready subsistence, but through the strait and narrow
way of this purpose, are seeking the kingdom of God. Ye have the same
cause which the Apostle had, to cut off occasion from them which seek
occasion, that they who by their stinks are suffocated, by your good
odor may be refreshed.
Footnotes
[2592] Cant. i. 3, 4
[2593] Reg. S. Ben. c. l. Cass. Coll. xviii. 7.
[2594] Ps. xxxix. 3. [See R.V.]
37. We are not binding heavy burdens and laying them upon your
shoulders, while we with a finger will not touch them. Seek out, and
acknowledge the labor of our occupations, and in some of us the
infirmities of our bodies also, and in the Churches which we serve,
that custom now grown up, that they do not suffer us to have time
ourselves for those works to which we exhort you. For though we might
say, "Who goeth a warfare any time at his own charges? Who planteth a
vineyard, and eateth not of the fruit thereof? Who feedeth a flock,
and partaketh not of the milk of the flock?" [2595] yet I call our
Lord Jesus, in Whose name I fearlessly say these things, for a witness
upon my soul, that so far as it concerns mine own convenience, I would
much rather every day at certain hours, as much as is appointed by
rule in well-governed monasteries, do some work with my hands, and
have the remaining hours free for reading and praying, or some work
pertaining to Divine Letters, [2596] than have to hear these most
annoying perplexities of other men's causes about secular matters,
which we must either by adjudication bring to an end, or by
intervention cut short. Which troubles the same Apostle hath fastened
us withal, (not by his own sentence, but by His who spake through
him,) while yet we do not read that he had to put up with them
himself: indeed his was not the sort of work to admit of it, while
running to and fro in his Apostleship. Nor hath he said, "If then ye
have secular law-suits, bring them before us;" or, "Appoint us to
judge them;" but, "Them which are contemptible in the Church, these,"
saith he, "put ye in place. To your abashment I say it: is it so that
there is not among you any wise man who can judge between his brother,
but brother goeth to law with brother, and that before infidels?"
[2597] So then wise believers and saints, having their stated abode in
the different places, not those who were running hither and hither on
the business of the Gospel, were the persons whom he willed to be
charged with examination of such affairs. Whence it is no where
written of him that he on any occasion gave up his time to such
matters; from which we are not able to excuse ourselves, even though
we be contemptible; because he willed even such to be put in place, in
case there were lack of wise men, rather than have the affairs of
Christians to be brought into the public courts. Which labor, however,
we not without consolation of the Lord take upon us, for hope of
eternal life, that we may bring forth fruit with patience. For we are
servants unto His Church, and most of all to the weaker members,
whatsoever members we in the same body may chance to be. I pass by
other innumerable ecclesiastical cares, which perchance no man credits
but he who hath experienced the same. Therefore we do not bind heavy
burdens and place them on your shoulders, while we ourselves touch
them not so much as with a finger; since indeed if with safety to our
office we might, (He seeth it, Who tries our hearts!) we would rather
do these things which we exhort you to do, than the things which we
ourselves are forced to do. True it is, to all both us and you, while
according to our degree and office we labor, both the way is strait in
labor and toil; and yet, while we rejoice in hope, His yoke is easy
and His burden light, Who hath called us unto rest, Who passed forth
before us from the vale of tears, where not Himself either was without
pressure of griefs. If ye be our brethren, if our sons, if we be your
fellow-servants, or rather in Christ your servants, hear what we
admonish, acknowledge what we enjoin, take what we dispense. But if we
be Pharisees, binding heavy burdens and laying them on your shoulders;
[2598] yet do ye the things we say, even though ye disapprove the
things we do. But to us it is a very small thing that we be judged by
you, [2599] or of any human assize. [2600] Of how near and dear [2601]
charity is our care on your behalf, let Him look into it Who hath
given what we may offer to be looked into by His eyes. In fine: think
what ye will of us: Paul the Apostle enjoins and beseeches you in the
Lord, that with silence, that is, quietly and obediently ordered, ye
do work and eat your own bread. [2602] Of him, as I suppose, ye
believe no evil, and He who by him doth speak, on Him have ye
believed.
Footnotes
[2595] 1 Cor. ix. 7
[2596] Reg. S. Ben. c. xlviii.
[2597] 1 Cor. vi. 4-6
[2598] Matt. xxiii. 3
[2599] 1 Cor. iv. 3
[2600] Ab humano die
[2601] Germana
[2602] 2 Thess. iii. 12
38. These things, my brother Aurelius, most dear unto me, and in the
bowels of Christ to be venerated, so far as He hath bestowed on me the
ability Who through thee commanded me to do it, touching work of
Monks, I have not delayed to write; making this my chief care, lest
good brethren obeying apostolic precepts, should by lazy and
disobedient be called even prevaricators from the Gospel: that they
which work not, may at the least account them which do work to be
better than themselves without doubt. But who can bear that
contumacious persons resisting most wholesome admonitions of the
Apostle, should, not as weaker brethren be borne withal, but even be
preached up as holier men; insomuch that monasteries founded on
sounder doctrine should be by this double enticement corrupted, the
dissolute license of vacation from labor, and the false name of
sanctity? Let it be known then to the rest, our brethren and sons, who
are accustomed to favor such men, and through ignorance to defend this
kind of presumption, that they need themselves most chiefly to be
corrected, in order that those may be corrected, nor that they become
"weary in well-doing." [2603] Truly, in that they do promptly and with
alacrity minister unto the servants of God the things they need, not
only we blame them not, but we most cordially embrace them: only let
them not with perverse mercy more hurt these men's future life, than
to their present life they render aid.
Footnotes
[2603] 2 Thess. iii. 13
39. For there is less sin, if people do not praise the sinner in the
desires of his soul, and speak good of him who practiseth iniquities.
[2604] Now what is more an iniquity than to wish to be obeyed by
inferiors, and to refuse to obey superiors? The Apostle, I mean, not
us: insomuch that they even let their hair grow long: a matter, of
which he would have no disputing at all, saying, "If any chooseth to
be contentious, we have no such custom, neither the Church of God.
[2605] Now this I command;" [2606] which gives us to understand that
it is not cleverness of reasoning that we are to look for, but
authority of one giving command to attend unto. For whereunto, I pray
thee, pertaineth this also, that people so openly against the
Apostle's precepts wear long hair? Is it that there must be in such
sort vacation, that not even the barbers are to work? Or, because they
say that they imitate the Gospel birds, do they fear to be, as it
were, plucked, lest they be not able to fly? I shrink from saying more
against this fault, out of respect for certain long-haired brethren,
in whom, except this, we find much, and well-nigh every thing, to
venerate. But the more we love them in Christ, the more solicitously
do we admonish them. Nor are we afraid indeed, lest their humility
reject our admonition; seeing that we also desire to be admonished by
such as they, wherever we chance to stumble or to go aside. This then
we admonish so holy men, not to be moved by foolish quibblings of vain
persons, and imitate in this perversity them whom in all else they are
far from resembling. For those persons, hawking about a venal
hypocrisy, fear lest shorn sanctity be held cheaper than long-haired;
because forsooth he who sees them shall call to mind those ancients
whom we read of, Samuel and the rest who did not cut off their hair.
[2607] And they do not consider what is the difference between that
prophetic veil, and this unveiling which is in the Gospel, of which
the Apostle saith, "When thou shall go over [2608] unto Christ, the
veil shall be taken away." [2609] That, namely, which was signified in
the veil interposed between the face of Moses and the beholding of the
people Israel, [2610] that same was also signified in those times by
the long hair of the Saints. For the same Apostle saith, that long
hair is also instead of a veil: by whose authority these men are hard
pressed. Seeing he saith openly, "If a man wear long hair, it is a
disgrace to him." "The very disgrace," say they, "we take upon us, for
desert of our sins:" holding out a screen of simulated humility, to
the end that under cover of it they may carry on their trade of
self-importance. [2611] Just as if the Apostle were teaching pride
when he says, "Every man praying or prophesying with veiled head
shameth his head;" [2612] and, "A man ought not to veil his head,
forsomuch as he is the image and glory of God." [2613] Consequently he
who says, "Ought not," knows not perchance how to teach humility!
However, if this same disgrace in time of the Gospel, which was a
thing of a holy meaning [2614] in time of Prophecy, be by these people
courted as matter of humility, then let them be shorn, and veil their
head with haircloth. Only then there will be none of that attracting
of people's eyes in which they trade, [2615] because Samson was veiled
not with haircloth, but with his long hair.
Footnotes
[2604] Ps. x. 3 [ix. 24]
[2605] 1 Cor. xi. 16, 17
[2606] E.V. follows text rec. touto de parangellon ouk epaino, but
good mss. and Versions besides the Ital. and Vulg, have touto de
parangello ouk epainon, hoc autem proecipio non laudans.
[2607] Numb. vi. 5
[2608] Cum transieris. Gr. henika d' an epistrepse, sc. ho Israel
Chrys. Theod. or tis Origen.
[2609] 2 Cor. iii. 16
[2610] Exod. xxxiv. 33
[2611] Venalem typhum
[2612] 1 Cor. xi. 4
[2613] 1 Cor. xi. 14
[2614] Sacramentum
[2615] Species illa venalis
40. And then that further device of theirs, (if words can express it),
how painfully ridiculous is it, which they have invented for defense
of their long locks! "A man," say they, "the Apostle hath forbidden to
have long hair: but then they who have made themselves eunuchs for the
kingdom of God are no longer men." O dotage unparalleled! Well may the
person who says this arm himself against Holy Scripture's most
manifest proclamations, with counsel of outrageous impiety, and
persevere in a tortuous path, and essay to bring in a pestiferous
doctrine that not "Blessed is the man who hath not walked in the
counsel of the ungodly, and in the way of sinners hath not stood, and
in the chair of noisome wickedness [2616] hath not sat." [2617] For if
he would meditate in God's law day and night, there he should find the
Apostle Paul himself, who assuredly professing highest chastity saith,
"I would that all men were even as I:" and yet shows himself a man,
not only in so being, but also in so speaking. For he saith, "When I
was a child, I spake as a child, I understood as a child, I thought as
a child; when I became a man, I put away childish things." [2618] But
why should I mention the Apostle, when concerning our Lord and Saviour
Himself they know not what they think who say these things. For of
Whom but Him is it said, "Until we come all to unity of faith and to
knowledge of the Son of God, to the Perfect Man, to the measure of the
age of the fullness of Christ; that we be no longer babes, tossed and
carried about with every wind of doctrine, in sleight of men, in
cunning craftiness for machination of error." [2619] With which
sleight these persons deceive ignorant people, with which cunning
craftiness and machinations of the enemy both they themselves are
whirled round, and in their whirling essay to make the minds of the
weak which cohere unto them so (in a manner) to spin round with them,
that they also may not know where they are. For they have heard or
read that which is written, "Whosoever of you have been baptized in
Christ, have put on Christ: where is no Jew nor Greek; no bond nor
free; no male nor female." [2620] And they do not understand that it
is in reference to concupiscence of carnal sex [2621] that this is
said, because in the inner man, wherein we are renewed in newness of
our mind, no sex of this kind exists. Then let them not deny
themselves to be men, just because in respect of their masculine sex
they work not. For wedded Christians also who do this work, are of
course not Christians on the score of that which they have in common
with the rest who are not Christians and with the very cattle. For
that is one thing that is either to infirmity conceded or to mortal
propagation paid as a debt, but another that which for the laying hold
of incorrupt and eternal life is by faithful profession signified.
That then which concerning not veiling of the head is enjoined to men,
in the body indeed it is set forth in a figure, but that it is enacted
in the mind, wherein is the image and glory of God, the words
themselves do indicate: "A man indeed," it saith, "ought not to veil
his head, forsomuch as he is the image and glory of God." For where
this image is, he doth himself declare, where he saith, "Lie not one
to another; but stripping off the old man with his deeds, put ye on
the new, which is renewed to the acknowledging of God, according to
the image of Him who created him." [2622] Who can doubt that this
renewing takes place in the mind? But and if any doubt, let him hear a
more open sentence. For, giving the same admonition, he thus saith in
another place: "As is the truth in Jesus, that ye put off concerning
the former conversation the old man, him which is corrupt according to
the lust of deception; but be ye renewed in the spirit of your mind,
and put on the new man, him which after God is created." [2623] What
then? Have women not this renewal of mind in which is the image of
God? Who would say this? But in the sex of their body they do not
signify this; therefore they are bidden to be veiled. The part,
namely, which they signify in the very fact of their being women, is
that which may be called the concupiscential part, over which the mind
[2624] bears rule, itself also subjected to its God, when life is most
rightly and orderly conducted. What, therefore, in a single individual
human being is the mind and the concupiscence, (that ruling, this
ruled; that lord, this subject,) the same in two human beings, man and
woman, is in regard of the sex of the body exhibited in a figure. Of
which sacred import [2625] the Apostle speaks when he says, that the
man ought not to be veiled, the women ought. For the mind doth the
more gloriously advance to higher things, the more diligently the
concupiscence is curbed from lower things; until the whole man
together with even this now mortal and frail body in the last
resurrection be clothed with incorruption and immortality, and death
be swallowed up in victory. [2626]
Footnotes
[2616] Pestilentiæ
[2617] Ps. i. 1
[2618] 1 Cor. xiii. 11. [See R.V.]
[2619] Eph. iv. 13, 14
[2620] Gal. iii. 27, 28. [See R.V.]
[2621] 2 Cor. iv. 16
[2622] Col. iii. 9, 10
[2623] Eph. iv. 21-24. [See R.V.]
[2624] Mens
[2625] Sacramentum
[2626] 1 Cor. xv. 54
41. Wherefore, they which will not do right things, let them give over
at least to teach wrong things. Howbeit they be others whom in this
speech we reprove: but as for those who by this one fault, of letting
their hair contrary to apostolic precept grow long, offend and trouble
the Church, because when some being unwilling to think of them any
thing amiss are forced to twist the manifest words of the Apostle into
a wrong meaning, others choose to defend the sound understanding of
the Scriptures rather than fawn upon any men, there arise between the
weaker and the stronger brethren most bitter and perilous contentions:
which things perchance if they knew, these would correct without
hesitation this also, in whom we admire and love all else. Those then
we not reprove, but ask and solemnly beseech by the Godhead and the
Manhood of Christ and by the charity of the Holy Ghost, that they no
more put this stumbling-block before the weak for whom Christ died,
and aggravate the grief and torment of our heart when we bethink us
how much more readily evil men can imitate this evil thing for
deceiving of mankind, when they see this in them whom on the score of
other so great good we with deserved offices of Christian love do
honor. If however, after this admonition, or rather this solemn
entreaty of ours, they shall think fit to persevere in the same, we
shall do nothing else but only grieve and mourn. This let them know;
it is enough. If they be servants of God, they have pity. If they have
not pity, I will not say any thing worse. All these things, therefore,
in the which peradventure I have been more loquacious than the
occupations both of thee and of me could wish, if thou approve the
same, make thou to be known to our brethren and sons, on whose behalf
thou hast deigned to put this burden upon me: but if aught seem to
thee meet to be withdrawn or amended, by reply of your Blessedness I
shall know the same.
.
On Patience
[De Patientia.]
Translated by Rev. H. Browne, M.A.,
Of Corpus Christi College, Cambridge; Late Principal of the Diocesan
College, Chichester.
Erasmus infers from the style and language of this piece, that it is
not S. Augustin's, putting it in the same category with the treatises
On Continence, On substance of Charity, On Faith of things invisible.
The Benedictine editors acknowledge that it has peculiarities of style
which are calculated to move suspicion; (especially the studied
assonances and rhyming endings, e.g. "cautior fuit iste in doloribus
quam ille in nemoribus . . . consensit ille oblectamentis, non cessit
ille tormentis," chap. 12.); yet they feel themselves bound to retain
it among the genuine works by Augustin's own testimony, who mentions
both this piece and that On Continence in his Epistle to Darius, 231.
chap. 7. [Vol. I. 584.] That it is not named in the Retractations is
accounted for by the circumstance that it appears to have been
delivered as a sermon, see chap. 1. and 3, and Augustin did not live
to fulfill his intention of composing a further book of retractations
on review of his popular discourses and letters. Ep. 224. chap. 2. In
point of matter and doctrine this treatise has nothing contrary to or
not in harmony with S. Augustin's known doctrine and sentiments.
1. That virtue of the mind which is called Patience, is so great a
gift of God, that even in Him who bestoweth the same upon us, that,
whereby He waiteth for evil men that they may amend, is set forth by
the name of Patience, [or long-suffering.] So, although in God there
can be no suffering, [2627] and "patience" hath its name a patiendo,
from suffering, yet a patient God we not only faithfully believe, but
also wholesomely confess. But the patience of God, of what kind and
how great it is, His, Whom we say to be impassible, [2628] yet not
impatient, nay even most patient, in words to unfold this who can be
able? Ineffable is therefore that patience, as is His jealousy, as His
wrath, and whatever there is like to these. For if we conceive of
these as they be in us, in Him are there none. We, namely, can feel
none of these without molestation: but be it far from us to surmise
that the impassible nature of God is liable to any molestation. But
like as He is jealous without any darkening of spirit, [2629] wroth
without any perturbation, pitiful without any pain, repenteth Him
without any wrongness in Him to be set right; so is He patient without
aught of passion. Now therefore as concerning human patience, which we
are able to conceive and beholden to have, of what sort it is, I will,
as God granteth and the brevity of the present discourse alloweth,
essay to set forth.
Footnotes
[2627] Pati
[2628] Nihil patientem
[2629] Livore
2. The patience of man, which is right and laudable and worthy of the
name of virtue, is understood to be that by which we tolerate evil
things with an even mind, that we may not with a mind uneven desert
good things, through which we may arrive at better. Wherefore the
impatient, while they will not suffer ills, effect not a deliverance
from ills, but only the suffering of heavier ills. Whereas the patient
who choose rather by not committing to bear, than by not bearing to
commit, evil, both make lighter what through patience they suffer, and
also escape worse ills in which through impatience they would be sunk.
But those good things which are great and eternal they lose not, while
to the evils which be temporal and brief they yield not: because "the
sufferings of this present time are not worthy to be compared," as the
Apostle says, "with the future glory that shall be revealed in us."
[2630] And again he says, "This our temporal and light tribulation
doth in inconceivable manner work for us an eternal weight of glory."
[2631]
Footnotes
[2630] Rom. viii. 18
[2631] 2 Cor. iv. 17
3. Look we then, beloved, what hardships in labors and sorrows men
endure, for things which they viciously love, and by how much they
think to be made by them more happy, by so much more unhappily covet.
How much for false riches, how much for vain honors, how much for
affections of games and shows, is of exceeding peril and trouble most
patiently borne! We see men hankering after money, glory,
lasciviousness, how, that they may arrive at their desires, and having
gotten not lose them, they endure sun, rain, icy cold, waves, and most
stormy tempests, the roughnesses and uncertainties of wars, the
strokes of huge blows, and dreadful wounds, not of inevitable
necessity but of culpable will. But these madnesses are thought, in a
manner, permitted. Thus avarice, ambition, luxury, and the delights of
all sorts of games and shows, unless for them some wicked deed be
committed or outrage which is prohibited by human laws, are accounted
to pertain to innocence: nay moreover, the man who without wrong to
any shall, whether for getting or increasing of money, whether for
obtaining or keeping of honors, whether in contending in the match, or
in hunting, or in exhibiting with applause some theatrical spectacle,
have borne great labors and pains, it is not enough that through
popular vanity he is checked by no reproofs, but he is moreover
extolled with praises: "Because," as it is written, "the sinner is
praised in the desires of his soul." [2632] For the force of desires
makes endurance of labors and pains: and no man save for that which he
enjoyeth, freely takes on him to bear that which annoyeth. But these
lusts, as I said, for the fulfilling of which they which are on fire
with them most patiently endure much hardship and bitterness, are
accounted to be permitted, and allowed by laws.
Footnotes
[2632] Ps. x. 3
4. Nay more; for is it not so that even for open wickednesses, not to
punish but to perpetrate them, men put up with many most grievous
troubles? Do not authors of secular letters tell of a certain right
noble parricide of his country, that hunger, thirst, cold, all these
he was able to endure, and his body was patient of lack of food and
warmth and sleep to a degree surpassing belief? [2633] Why speak of
highway robbers, all of whom while they lie in wait for travellers
endure whole nights without sleep, and that they may catch, as they
pass by, men who have no thought of harm, will, no matter how foul the
weather, plant in one spot their mind and body, which are full of
thoughts of harm? Nay it is said that some of them are wont to torture
one another by turns, to that degree that this practice and training
against pains is not a whit short of pains. For, not so much perchance
are they excruciated by the Judge, that through smart of pain the
truth may be got at, as they are by their own comrades, that through
patience of pain truth may not be betrayed. And yet in all these the
patience is rather to be wondered at than praised: nay neither
wondered at nor praised, seeing it is no patience; but we must wonder
at the hardness, deny the patience: for there is nothing in this
rightly to be praised, nothing usefully to be imitated; and thou wilt
rightly judge the mind to be all the more worthy of greater
punishment, the more it yields up to vices the instruments of virtues.
Patience is companion of wisdom, not handmaid of concupiscence:
patience is the friend of a good conscience, not the foe of innocence.
Footnotes
[2633] Sallust Catilin, c. v.
5. When therefore thou shall see any man suffer aught patiently, do
not straightway praise it as patience; for this is only shown by the
cause of suffering. When it is a good cause, then is it true patience:
when that is not polluted by lust, then is this distinguished from
falsity. But when that is placed in crime, then is this much misplaced
in name. For not just as all who know are partakers of knowledge, just
so are all who suffer partakers of patience: but they which rightly
use the suffering, these in verity of patience are praised, these with
the prize of patience are crowned.
6. But yet, seeing that for lusts' sake, or even wickednesses, seeing,
in a word, that for this temporal life and weal men do wonderfully
bear the brunt of many horrible sufferings, they much admonish us how
great things ought to be borne for the sake of a good life, that it
may also hereafter be eternal life, and without any bound of time,
without waste or loss of any advantage, in true felicity secure. The
Lord saith, "In your patience ye shall possess your souls:" [2634] He
saith not, your farms, your praises, your luxuries; but, "your souls."
If then the soul endures so great sufferings that it may possess that
whereby it may be lost, how great ought it to bear that it may not be
lost? And then, to mention a thing not culpable, if it bear so great
sufferings for saving of the flesh under the hands of chirurgeons
cutting or burning the same, how great ought it to bear for saving of
itself under the fury of any soever enemies? Seeing that leeches, that
the body may not die, do by pains consult for the body's good; but
enemies by threatening the body with pains and death, would urge us on
to the slaying of soul and body in hell.
Footnotes
[2634] Luke xxi. 19
7. Though indeed the welfare even of the body is then more providently
consulted for if its temporal life and welfare be disregarded for
righteousness' sake, and its pain or death most patiently for
righteousness' sake endured. Since it is of the body's redemption
which is to be in the end, that the Apostle speaks, where he says,
"Even we ourselves groan within ourselves, waiting the adoption of
sons, the redemption of our body." [2635] Then he subjoins, "For in
hope are we saved. But hope which is seen is not hope: for what a man
seeth, why doth he also hope for? But if what we see not we hope for,
we do by patience wait for it." When therefore any ills do torture us
indeed, yet not extort from us ill works, not only is the soul
possessed through patience; but even when through patience the body
itself for a time is afflicted or lost, it is unto eternal stability
and salvation resumed, and hath through grief and death an inviolable
health and happy immortality laid up for itself. Whence the Lord Jesus
exhorting his Martyrs to patience, hath promised of the very body a
future perfect entireness, without loss, I say not of any limb, but of
a single hair. "Verily I say unto you," saith He, "a hair of your head
shall not perish." [2636] That so, because, as the Apostle says, "no
man ever hated his own flesh," [2637] a faithful man may more by
patience than by impatience take vigilant care for the state of his
flesh, and find amends for its present losses, how great soever they
may be, in the inestimable gain of future incorruption.
Footnotes
[2635] Rom. viii. 23-25
[2636] Luke xxi. 18
[2637] Eph. v. 29
8. But although patience be a virtue of the mind, yet partly the mind
exercises it in the mind itself, partly in the body. In itself it
exercises patience, when, the body remaining unhurt and untouched, the
mind is goaded by any adversities or filthinesses of things or words,
to do or to say something that is not expedient or not becoming, and
patiently bears all evils that it may not itself commit any evil in
work or word. By this patience we bear, even while we be sound in
body, that in the midst of the offenses of this world our blessedness
is deferred: of which is said what I cited a little before, "If what
we see not we hope for, we do by patience wait for it." By this
patience, holy David bore the revilings of a railer, [2638] and, when
he might easily have avenged himself, not only did it not, but even
refrained another who was vexed and moved for him; and more put forth
his kingly power by prohibiting than by exercising vengeance. Nor at
that time was his body afflicted with any disease or wound, but there
was an acknowledging of a time of humility, and a bearing of the will
of God, for the sake of which there was a drinking of the bitterness
of contumely with most patient mind. This patience the Lord taught,
when, the servants being moved at the mixing in of the tares and
wishing to gather them up, He said that the householder answered,
"Leave both to grow until the harvest." [2639] That, namely, must be
patience put up with, which must not be in haste put away. Of this
patience Himself afforded and showed an example, when, before the
passion of His Body, He so bore with His disciple Judas, that ere He
pointed him out as the traitor, He endured him as a thief; [2640] and
before experience of bonds and cross and death, did, to those lips so
full of guile, not deny the kiss of peace. [2641] All these, and
whatever else there be, which it were tedious to rehearse, belong to
that manner of patience, by which the mind doth, not its own sins but
any evils so ever from without, patiently endure in itself, while the
body remains altogether unhurt. But the other manner of patience is
that by which the same mind bears any troubles and grievances
whatsoever in the sufferings of the body; not as do foolish or wicked
men for the sake of getting vain things or perpetrating crimes; but as
is defined by the Lord, "for righteousness' sake." [2642] In both
kinds, the holy Martyrs contended. For both with scornful reproofs of
the ungodly were they filled, where, the body remaining intact, the
mind hath its own (as it were) blows and wounds, and bears these
unbroken: and in their bodies they were bound, imprisoned, vexed with
hunger and thirst, tortured, gashed, torn asunder, burned, butchered;
and with piety immovable submitted unto God their mind, while they
were suffering in the flesh all that exquisite cruelty could devise in
its mind.
Footnotes
[2638] 2 Sam. xvi. 5-12
[2639] Matt. xiii. 30
[2640] John xii. 6; xiii. 29
[2641] Matt. xxvi. 49
[2642] Matt. v. 10
9. It is indeed a greater fight of patience, when it is not a visible
enemy that by persecution and rage would urge us into crime which
enemy may openly and in broad day be by not consenting overcome; but
the devil himself, (he who doth likewise by means of the children of
infidelity, as by his vessels, persecute the children of light) doth
by himself hiddenly attack us, by his rage putting us on to do or say
something against God. As such had holy Job experience of him, by both
temptations vexed, but in both through steadfast strength of patience
and arms of piety unconquered. For first, his body being left unhurt,
he lost all that he had, in order that the mind, before excruciation
of the flesh, might through withdrawal of the things which men are
wont to prize highly, be broken, and he might say something against
God upon loss of the things for the sake of which he was thought to
worship Him. He was smitten also with sudden bereavement of all his
sons so that whom he had begotten one by one he should lose all at
once, as though their numerousness had been not for the adorning of
his felicity, but for the increasing of his calamity. But where,
having endured these things, he remained immovable in his God, he
cleaved to His will, Whom it was not possible to lose but by his own
will; and in place of the things he had lost he held Him who took them
away, in Whom he should find what should never be lost. For He that
took them away was not that enemy who had will of hurting, but He who
had given to that enemy the power of hurting. The enemy next attacked
also the body, and now not those things which were in the man from
without, but the man himself, in whatever part he could, he smote.
From the head to the feet were burning pains, were crawling worms,
were running sores; still in the rotting body the mind remained
entire, and horrid as were the tortures of the consuming flesh, with
inviolate piety and uncorrupted patience it endured them all. There
stood the wife, and instead of giving her husband any help, was
suggesting blasphemy against God. For we are not to think that the
devil, in leaving her when he took away the sons, went to work as one
unskilled in mischief: rather, how necessary she was to the tempter,
he had already learned in Eve. But now he had not found a second Adam
whom he might take by means of a woman. More cautious was Job in his
hours of sadness, than Adam in his bowers of gladness, the one was
overcome in the midst of pleasant things, the other overcame in the
midst of pains; the one consented to that which seemed delightsome,
this other quailed not in torments most affrightsome. There stood his
friends too, not to console him in his evils, but to suspect evil in
him. For while he suffered so great sorrows, they believed him not
innocent, nor did their tongue forbear to say that which his
conscience had not to say; that so amid ruthless tortures of the body,
his mind also might be beaten with truthless reproaches. But he,
bearing in his flesh his own pains, in his heart others' errors,
reproved his wife for her folly, taught his friends wisdom, preserved
patience in each and all.
10. To this man let them [2643] look who put themselves to death when
they are sought for to have life put upon them; and by bereaving
themselves of the present, deny and refuse also that which is to come.
Why, if people were driving them to deny Christ or to do any thing
contrary to righteousness, like true Martyrs, they ought rather to
bear all patiently than to dare death impatiently. If it could be
right to do this for the sake of running away from evils, holy Job
would have killed himself, that being in so great evils, in his
estate, in his sons, in his limbs, through the devil's cruelty, he
might escape them all. But he did it not. Far be it from him, a wise
man, to commit upon himself what not even that unwise woman suggested.
And if she had suggested it, she would with good reason here also have
had that answer which she had when suggesting blasphemy; "Thou hast
spoken as one of the foolish women. If we have received good at the
hand of the Lord, shall we not bear evil?" [2644] Seeing even he also
would have lost patience, if either by blasphemy as she had suggested,
or by killing himself which not even she had dared to speak of, he
should die, and be among them of whom it is written, "Woe unto them
that have lost patience!" [2645] and rather increase than escape
pains, if after the death of his body he should be hurried off to
punishment either of blasphemers, or of murderers, or of them which
are worse even than parricides. For if a parricide be on that account
more wicked than any homicide, because he kills not merely a man but a
near relative; and among parricides too, the nearer the person killed,
the greater criminal he is judged to be: without doubt worse still is
he who kills himself, because there is none nearer to a man than
himself. What then do these miserable persons mean, who, though both
here they have inflicted pain upon themselves, and hereafter not only
for their impiety towards God but for the very cruelty which they have
exercised upon themselves will deservedly suffer pains of His
inflicting, do yet seek moreover the glories of Martyrs? since, even
if for the true testimony of Christ they suffered persecution, and
killed themselves, that they might not suffer any thing from their
persecutors, it would be rightly said to them, "Woe unto them which
have lost patience!" For how hath patience her just reward, if even an
impatient suffering receives the crown? or how shall that man be
judged innocent, to whom is said, "Thou shall love thy neighbor as
thyself," [2646] if he commit murder upon himself which he is
forbidden to commit upon his neighbor?
Footnotes
[2643] Donatists
[2644] Job ii. 10
[2645] Ecclus. ii. 14
[2646] Matt. xix. 19
11. Let then the Saints hear from holy Scripture the precepts of
patience: "My son, when thou comest to the service of God, stand thou
in righteousness and fear, and prepare thy soul for temptation: bring
thine heart low, and bear up; that in the last end thy life may
increase. All that shall come upon thee receive thou, and in pain bear
up, and in thy humility have patience. For in the fire gold and silver
is proved, but acceptable men in the furnace [2647] of humiliation."
[2648] And in another place we read: "My son, faint not thou in the
discipline of the Lord, neither be wearied when thou art chidden of
Him. For whom the Lord loveth He chasteneth, and scourgeth every son
whom He receiveth." [2649] What is here set down, "son whom He
receiveth," the same in the above mentioned testimony is, "acceptable
men." For this is just, that we who from our first felicity of
Paradise for contumacious appetence of things to enjoy were dismissed,
through humble patience of things that annoy may be received back:
driven away for doing evil, brought back by suffering evil: there
against righteousness doing ill, here for righteousness' sake patient
of ills.
Footnotes
[2647] Receptibiles
[2648] Ecclus. ii. 1-5
[2649] Prov. iii. 11, 12
12. But concerning true patience, worthy of the name of this virtue,
whence it is to be had, must now be inquired. For there are some
[2650] who attribute it to the strength of the human will, not which
it hath by Divine assistance, but which it hath of free-will. Now this
error is a proud one: for it is the error of them which abound, of
whom it is said in the Psalm, "A scornful reproof to them which
abound, and a despising to the proud." [2651] It is not therefore that
"patience of the poor" which "perisheth not forever." [2652] For these
poor receive it from that Rich One, to Whom is said, "My God art Thou,
because my goods Thou needest not:" [2653] of Whom is "every good
gift, and every perfect gift;" [2654] to Whom crieth the needy and the
poor, and in asking, seeking, knocking, saith, "My God, deliver me
from the hand of the sinner, and from the hand of the lawless and
unjust: because Thou art my patience, O Lord, my hope from my youth
up." [2655] But these which abound, and disdain to be in want before
God, lest they receive of Him true patience, they which glory in their
own false patience, seek to "confound the counsel of the poor, because
the Lord is his hope." [2656] Nor do they regard, seeing they are men,
and attribute so much to their own, that is, to the human will, that
they run into that which is written, "Cursed is every one who putteth
his hope in man." [2657] Whence even if it chance them that they do
bear up under any hardships or difficulties, either that they may not
displease men, or that they may not suffer worse, or in self-pleasing
and love of their own presumption, do with most proud will bear up
under these same, it is meet that concerning patience this be said
unto them, which concerning wisdom the blessed Apostle James saith,
"This wisdom cometh not from above, but is earthly, animal, devilish."
[2658] For why may there not be a false patience of the proud, as
there is a false wisdom of the proud? But from Whom cometh true
wisdom, from Him cometh also true patience. For to Him singeth that
poor in spirit, "Unto God is my soul subjected, because from Him is my
patience." [2659]
Footnotes
[2650] Pelagians
[2651] Ps. cxxiii. 4
[2652] Ps. ix. 18
[2653] Ps. xvi. 2
[2654] James i. 17
[2655] Ps. lxxi. 4, 5
[2656] Ps. xiv. 6
[2657] Jer. xvii. 5
[2658] James iii. 15
[2659] Ps. lxii. 5
13. But they answer and speak, saying, "If the will of man without any
aid of God by strength of free choice [2660] bears so many grievous
and horrible distresses, whether in mind or body, that it may enjoy
the delight of this mortal life and of sins, why may it not be that in
the same manner the self-same will of man by the same strength of
free-choice, not thereunto looking to be aided of God, but unto itself
by natural possibility sufficing, doth, in all of labor or sorrow that
is put upon it, for righteousness and eternal life's sake most
patiently sustain the same? Or is it so, say they, that the will of
the unjust is sufficient, without aid of God, for them, yea even to
exercise themselves in undergoing torture for iniquity, and before
they be tortured by others; sufficient the will of them which love the
respiting of this life that, without aid of God, they should in the
midst of most atrocious and protracted torments persevere in a lie,
lest confessing their misdeeds they be ordered to be put to death; and
not sufficient the will of the just, unless strength be put into them
from above, that whatever be their pains, they should, either for
beauty's sake of very righteousness or for love of eternal life, bear
the same?"
Footnotes
[2660] Liberi arbitrii
14. They which say these things, do not understand that as well each
one of the wicked is in that measure for endurance of any ills more
hard, in what measure the lust of the world is mightier in him; as
also that each one of the just is in that measure for endurance of any
ills more brave, in what measure in him the love of God is mightier.
But lust of the world hath its beginning from choice of the will, its
progress from enjoyableness of pleasure, its confirmation from the
chain of custom, whereas "the love of God is shed abroad in our
hearts," [2661] not verily from ourselves, but "by the Holy Spirit
which is given unto us." And therefore from Him cometh the patience of
the just, by Whom is shed abroad their love (of Him). Which love (of
charity) the Apostle praising and setting off, among its other good
qualities, saith, that it "beareth all things." [2662] "Charity,"
saith he, "is magnanimous." [2663] And a little after he saith,
"endureth all things." The greater then is in saints the charity (or
love) of God, the more do they endure all things for Him whom they
love, and the greater in sinners the lust of the world, the more do
they endure all things for that which they lust after. And
consequently from that same source cometh true patience of the
righteous, from which there is in them the love of God; and from that
same source the false patience of the unrighteous, from which is in
them the lust of the world. With regard to which the Apostle John
saith; "Love not the world, neither the things that be in the world.
If any man love the world, the love of the Father is not in him:
because all that is in the world, is lust of the flesh, and lust of
the eyes, and pride of life; [2664] which is not of the Father, but is
of the world." [2665] This concupiscence, then, which is not of the
Father, but is of the world, in what measure it shall in any man be
more vehement and ardent, in that measure becometh each more patient
of all troubles and sorrows for that which he lusteth after.
Therefore, as we said above, this is not the patience which descendeth
from above, but the patience of the godly is from above, coming down
from the Father of lights. And so that is earthly, this heavenly; that
animal, this spiritual; that devilish, this Godlike. [2666] Because
concupiscence, whereof it cometh that persons sinning suffer all
things stubbornly, is of the world; but charity, whereof cometh that
persons living aright suffer all things bravely, is of God. And
therefore to that false patience it is possible that, without aid of
God, the human will may suffice; harder, in proportion as it is more
eager of lust, and bearing ills with the more endurance the worse
itself becometh: while to this, which is true patience, the human
will, unless aided and inflamed from above, doth not suffice, for the
very reason that the Holy Spirit is the fire thereof; by Whom unless
it be kindled to love that impassible Good, it is not able to bear the
ill which it suffereth.
Footnotes
[2661] Rom. v. 5
[2662] 1 Cor. xiii. 4, 7
[2663] Magnanima
[2664] Ambitio sæculi
[2665] 1 John ii. 15, 16
[2666] Deifica
15. For, as the Divine utterances testify, "God is love, and he that
dwelleth in love dwelleth in God, and God dwelleth in him." [2667]
Whoso therefore contends that love of God may be had without aid of
God, what else does he contend, but that God may be had without God?
Now what Christian would say this, which no madman would venture to
say? Therefore in the Apostle, true, pious, faithful patience, saith
exultingly, and by the mouth of the Saints; "Who shall separate us
from the love of Christ? shall tribulation, or distress, or
persecution, or famine, or nakedness, or peril, or sword? As it is
written, For Thy sake we are killed all the day long; we are accounted
as sheep for the slaughter. Nay, in all these things we are more than
conquerors through Him that loved us:" not through ourselves, but,
"through Him that loved us." [2668] And then he goes on and adds; "For
I am persuaded, that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to come,
nor height, nor depth, nor any other creature, shall be able to
separate us from the love of God, which is in Christ Jesus our Lord."
This is that "love of God" which "is shed abroad in our hearts by the
Holy Spirit which is given unto us." But the concupiscence of the bad,
by reason of which there is in them a false patience, "is not of the
Father," [2669] as saith the Apostle John, but is of the world.
Footnotes
[2667] 1 John iv. 16
[2668] Rom. viii. 35-39
[2669] 1 John ii. 16
16. Here some man shall say; "If the concupiscence of the bad, whereby
it comes that they bear all evils for that which they lust after, be
of the world, how is it said to be of their will?" As if, truly, they
were not themselves also of the world, when they love the world,
forsaking Him by Whom the world was made. For "they serve the creature
more than the Creator, Who is blessed for ever." [2670] Whether then
by the word "world," the Apostle John signifies lovers of the world,
the will, as it is of themselves, is therefore of the world: or
whether under the name of the world he comprises heaven and earth, and
all that is therein, that is the creature universally, it is plain
that the will of the creature, not being that of the Creator, is of
the world. For which cause to such the Lord saith, "Ye are from
beneath, I am from above: ye are of this world, I am not of this
world." [2671] And to the Apostle He saith, "If ye were of the world,
the world would love his own." But lest they should arrogate more unto
themselves than their measure craved, and when He said that they were
not of the world, should imagine this to be of nature, not of grace,
therefore He saith, "But because ye are not of the world, but I have
chosen you out of the world, therefore the world hateth you." It
follows, that they once were of the world: for, that they might not be
of the world, they were chosen out of the world.
Footnotes
[2670] Rom. i. 25
[2671] John viii. 23
17. Now this election the Apostle demonstrating to be, not of merits
going before in good works, but election of grace, saith thus: "And in
this time a remnant by election of grace is saved. But if by grace,
then is it no more of works, otherwise grace is no more grace." [2672]
This is election of grace; that is, election in which through the
grace of God men are elected: this, I say, is election of grace which
goes before all good merits of men. For if it be to any good merits
that it is given, then is it no more gratuitously given, but is paid
as a debt, and consequently is not truly called grace; where "reward,"
as the same Apostle saith, "is not imputed as grace, but as debt."
[2673] Whereas if, that it may be true grace, that is, gratuitous, it
find nothing in man to which it is due of merit, (which thing is well
understood in that saying, "Thou wilt save them for nothing," [2674] )
then assuredly itself gives the merits, not to merits is given.
Consequently it goes before even faith, from which it is that all good
works begin. "For the just," as is written, "shall live by faith."
[2675] But, moreover, grace not only assists the just, but also
justifies the ungodly. And therefore even when it does aid the just
and seems to be rendered to his merits, not even then does it cease to
be grace, because that which it aids it did itself bestow. With a view
therefore to this grace, which precedes all good merits of man, not
only was Christ put to death by the ungodly, but "died for the
ungodly." [2676] And ere that He died, He elected the Apostles, not of
course then just, but to be justified: to whom He saith, "I have
chosen you out of the world." For to whom He said, "Ye are not of the
world," and then, lest they should account themselves never to have
been of the world, presently added, "But I have chosen you out of the
world;" assuredly that they should not be of the world was by His own
election of them conferred upon them. Wherefore, if it had been
through their own righteousness, not through His grace, that they were
elected, they would not have been chosen out of the world, because
they would already not be of the world if already they were just. And
again, if the reason why they were elected was, that they were already
just, they had already first chosen the Lord. For who can be righteous
but by choosing righteousness? "But the end of the law is Christ, for
righteousness is to every one that believeth. [2677] Who is made unto
us wisdom of God, and righteousness, and sanctification, and
redemption: that, as it is written, He that glorieth, let him glory in
the Lord." [2678] He then is Himself our righteousness.
Footnotes
[2672] Rom. xi. 5, 6
[2673] Rom. iv. 4
[2674] Psalm lvi. 7, Lat. and LXX. hupsr tou methenos shoseis autous.
But Heb. and E.V. "shall they escape by iniquity?"
[2675] Habak. ii. 4
[2676] Rom. v. 6
[2677] Rom. x. 4
[2678] 1 Cor. i. 30, 31
18. Whence also the just of old, before the Incarnation of the Word,
in this faith of Christ, and in this true righteousness, (which thing
Christ is unto us,) were justified; believing this to come which we
believe come: and they themselves by grace were saved through faith,
not of themselves, but by the gift of God, not of works, lest haply
they should be lifted up. [2679] For their good works did not come
before God's mercy, but followed it. For to them was it said, and by
them written, long ere Christ was come in the flesh, "I will have
mercy on whom I will have mercy, and I will show compassion on whom I
will have compassion." [2680] From which words of God the Apostle
Paul, should so long after say; "It is not therefore of him that
willeth, nor of him that runneth, but of God that showeth mercy." It
is also their own voice, long ere Christ was come in the flesh, "My
God, His mercy shall prevent me." [2681] How indeed could they be
aliens from the faith of Christ, by whose charity even Christ was
fore-announced unto us; without the faith of Whom, not any of mortals
either hath been, or is, or ever shall be able to be, righteous? If
then, being already just, the Apostles were elected by Christ, they
would have first chosen Him, that just men might be chosen, because
without Him they could not be just. But it was not so: as Himself
saith to them, "Not ye have chosen Me, but I have chosen you." Of
which the Apostle John speaks, "Not that we loved God, but that He
loved us." [2682]
Footnotes
[2679] Eph. ii. 8, 9
[2680] Ex. xxxiii. 19; Rom. ix. 15, 16
[2681] Ps. lix. 10
[2682] 1 John iv. 10
19. Since the case is so, what is man, while in this life he uses his
own proper will, ere he choose and love God, but unrighteous and
ungodly? "What," I say, "is man," a creature going astray from the
Creator, unless his Creator "be mindful of him," [2683] and choose
[2684] him freely, and love [2685] him freely? Because he is himself
not able to choose or love, unless being first chosen and loved he be
healed, because by choosing blindness he perceiveth not, and by loving
laziness is soon wearied. But perchance some man may say: In what
manner is it that God first chooses and loves unjust men, that He may
justify them, when it is written, "Thou hatest, Lord, all that work
iniquity?" [2686] In what way, think we, but in a wonderful and
ineffable manner? And yet even we are able to conceive, that the good
Physician both hates and loves the sick man: hates him, because he is
sick; loves him, that he may drive away his sickness.
Footnotes
[2683] Ps. viii. 4
[2684] Eligere
[2685] Diligere
[2686] Ps. v. 5
20. Let thus much have been said with regard to charity, without which
in us there cannot be true patience, because in good men it is the
love of God which endureth all things, as in bad men the lust of the
world. But this love is in us by the Holy Spirit which was given us.
Whence, of Whom cometh in us love, of Him cometh patience. But the
lust of the world, when it patiently bears the burdens of any manner
of calamity, boasts of the strength of its own will, like as of the
stupor of disease, not robustness of health. This boasting is insane:
it is not the language of patience, but of dotage. A will like this in
that degree seems more patient of bitter ills, in which it is more
greedy of temporal good things, because more empty of eternal.
21. But if it be goaded on and inflamed with deceitful visions and
unclean incentives by the devilish spirit, associated and conspiring
therewith in malignant agreement, this spirit makes the will of the
man either frantic with error, or burning with appetite of some
worldly delight; and hence, it seems to show a marvellous endurance of
intolerable evils: but yet it does not follow from this that an evil
will without instigation of another and unclean spirit, like as a good
will without aid of the Holy Spirit, cannot exist. For that there may
be an evil will even without any spirit either seducing or inciting,
is sufficiently clear in the instance of the devil himself, who is
found to have become a devil, not through some other devil, but of his
own proper will. An evil will therefore, whether it be hurried on by
lust, whether called back by fear, whether expanded by gladness,
whether contracted by sadness, and in all these perturbations of mind
enduring and making light of whatever are to others, or at another
time, more grievous, this evil will may, without another spirit to
goad it on, seduce itself, and in lapsing by defection from the higher
to the lower, the more pleasant it shall account that thing to be
which it seeks to get or fears to lose, or rejoices to have gotten, or
grieves to have lost, the more tolerably for its sake bear what is
less for it to suffer than that is to be enjoyed. For whatever that
thing be, it is of the creature, of which one knows the pleasure.
Because in some sort, the creature loved approaches itself to the
creature loving in fond contact and connection, to the giving
experience of its sweetness.
22. But the pleasure of the Creator, of which is written, "And from
the river of Thy pleasure wilt Thou give them to drink," [2687] is of
far other kind, for it is not, like us, a creature. Unless then its
love be given to us from thence there is no source whence it may be in
us. And consequently, a good will, by which we love God, cannot be in
man, save in whom God also worketh to will. This good will therefore,
that is, a will faithfully subjected to God, [2688] a will set on fire
by sanctity of that ardor which is above, a will which loves God and
his neighbor for God's sake; whether through love, of which the
Apostle Peter makes answer, "Lord, Thou knowest that I love Thee;"
[2689] whether through fear, of which says the Apostle Paul, "In fear
and trembling work out your own salvation;" [2690] whether through
joy, of which he says, "In hope rejoicing, in tribulation patient;"
[2691] whether through sorrow, with which he says he had great grief
for his brethren; [2692] in whatever way it endure what bitterness and
hardships soever, it is the love of God which "endureth all things,"
[2693] and which is not shed abroad in our hearts but by the Holy
Spirit given unto us. [2694] Whereof piety makes no manner of doubt,
but, as the charity of them which holily love, so the patience of them
which piously endure, is the gift of God. For it cannot be that the
divine Scripture deceiveth or is deceived, which not only in the Old
Books hath testimonies of this thing, when it is said unto God, "My
Patience art Thou," and, "From Him is my patience;" [2695] and where
another prophet saith, that we receive the spirit of fortitude; [2696]
but also in the Apostolic writings we read, "Because unto you is given
on behalf of Christ, not only to believe on Him, but to suffer for
Him." [2697] Therefore let not that make the mind to be as of its own
merit uplifted, wherewith he is told that he is of Another's mercy
gifted.
Footnotes
[2687] Ps. xxxvi. 9
[2688] Phil. ii. 13
[2689] John xxi. 15
[2690] Phil. ii. 12
[2691] Rom. xii. 12
[2692] Rom. ix. 2
[2693] 1 Cor. xiii. 7
[2694] Rom. v. 5
[2695] Ps. lxxi. 5; and lxii. 5
[2696] Is. xi. 2
[2697] Phil. i. 29
23. But if moreover any not having charity, which pertaineth to the
unity of spirit and the bond of peace whereby the Catholic Church is
gathered and knit together, being involved in any schism, doth, that
he may not deny Christ, suffer tribulations, straits, hunger,
nakedness, persecution, perils, prisons, bonds, torments, swords, or
flames, or wild beasts, or the very cross, through fear of hell and
everlasting fire; in nowise is all this to be blamed, nay rather this
also is a patience meet to be praised. For we cannot say that it would
have been better for him that by denying Christ he should suffer none
of these things, which he did suffer by confessing Him: but we must
account that it will perhaps be more tolerable for him in the
judgment, than if by denying Christ he should avoid all those things:
so that what the Apostle saith, "If I shall give my body to be burned,
but have not charity, it profiteth me nothing," [2698] should be
understood to profit nothing for obtaining the kingdom of heaven, but
not for having more tolerable punishment to undergo in the last
judgment.
Footnotes
[2698] 1 Cor. xiii. 3
24. [2699] But it may well be asked, whether this patience likewise be
the gift of God, or to be attributed to strength of the human will, by
which patience, one who is separated from the Church doth, not for the
error which separated him but for the truth of the Sacrament or Word
which hath remained with him, for fear of pains eternal suffer pains
temporal. For we must take heed lest haply, if we affirm that patience
to be the gift of God, they in whom it is should be thought to belong
also to the kingdom of God; but if we deny it to be the gift of God,
we should be compelled to allow that without aid and gift of God there
can be in the will of man somewhat of good. Because it is not to be
denied that it is a good thing that a man believe he shall undergo
pain of eternal punishment if he shall deny Christ, and for that faith
endure and make light of any manner of punishment of man's inflicting.
Footnotes
[2699] See on Profit of Believing, c. 1, p. 347.
25. So then, as we are not to deny that this is the gift of God, we
are thus to understand that there be some gifts of God possessed by
the sons of that Jerusalem which is above, [2700] and free, and mother
of us all, (for these are in some sort the hereditary possessions in
which we are "heirs of God and joint-heirs with Christ:") but some
other which may be received even by the sons of concubines to whom
carnal Jews and schismatics or heretics are compared. For though it be
written, "Cast out the bondmaid and her son, for the son of the
bondmaid shall not be heir with my son Isaac:" [2701] and though God
said to Abraham, "In Isaac shall thy seed be called:" which the
Apostle hath so interpreted as to say, "That is, not they which be
sons of the flesh, these be the sons of God; but the sons of the
promise are counted for the seed;" [2702] that we might understand the
seed of Abraham in regard of Christ to pertain by reason of Christ to
the sons of God, who are Christ's body and members, that is to say,
the Church of God, one, true, very-begotten, catholic, holding the
godly faith; not the faith which works through elation or fear, but
"which worketh by love;" [2703] nevertheless, even the sons of the
concubines, when Abraham sent them away from his son Isaac, he did not
omit to bestow upon them some gifts, that they might not be left in
every way empty, but not that they should be held as heirs. For so we
read: "And Abraham gave all his estate unto Isaac; and to the sons of
his concubines gave Abraham gifts, and sent them away from his son
Isaac." [2704] If then we be sons of Jerusalem the free, let us
understand that other be the gifts of them which are put out of the
inheritance, other the gifts of them which be heirs. For these be the
heirs, to whom is said, "Ye have not received the spirit of bondage
again to fear, but ye have received the spirit of adoption of sons,
whereby we cry, Abba, Father." [2705]
Footnotes
[2700] Gal. iv. 26
[2701] Gal. iv. 30; and Gen. xxi. 10
[2702] Gen. xxi. 12; and Rom. ix. 7, 8
[2703] Gal. v. 6
[2704] Gen. xxv. 5, 6
[2705] Rom. viii. 15
26. Cry we therefore with the spirit of charity, and until we come to
the inheritance in which we are alway to remain, let us be, through
love which becometh the free-born, not through fear which becometh
bondmen, patient of suffering. Cry we, so long as we are poor, until
we be with that inheritance made rich. Seeing how great earnest
thereof we have received, in that Christ to make us rich made Himself
poor; Who being exalted unto the riches which are above, there was
sent One Who should breathe into our hearts holy longings, the Holy
Spirit. Of these poor, as yet believing, not yet beholding; as yet
hoping, not yet enjoying; as yet sighing in desire, not yet reigning
in felicity; as yet hungering and thirsting, not yet satisfied: of
these poor, then, "the patience shall not perish for ever:" [2706] not
that there will be patience there also, where aught to endure shall
not be; but "will not perish," meaning that it will not be unfruitful.
But its fruit it will have for ever, therefore it "shall not perish
for ever." For he who labors in vain, when his hope fails for which he
labored, says with good cause, "I have lost so much labor:" but he who
comes to the promise of his labor says, congratulating himself, I have
not lost my labor. Labor then is said not to perish (or be lost), not
because it lasts perpetually, but because it is not spent in vain. So
also the patience of the poor of Christ (who yet are to be made rich
as heirs of Christ) shall not perish for ever: not because there also
we shall be commanded patiently to bear, but because for that which we
have here patiently borne, we shall enjoy eternal bliss. He will put
no end to everlasting felicity, Who giveth temporal patience unto the
will: because both the one and the other is of Him bestowed as a gift
upon charity, Whose gift that charity is also.
Footnotes
[2706] Ps. ix. 18
.
On Care to Be Had for the Dead.
[De Cura Pro Mortuis.]
Translated by Rev. H. Browne, M.A.,
Of Corpus Christi College, Cambridge; Late Principal of the Diocesan
College, Chichester.
From the Retractations, Book ii. Chap. 64.
The book, On care to be had for the dead, I wrote, having been asked
by letter whether it profits any person after death that his body
shall be buried at the memorial of any Saint. [2707] The book begins
thus: Long time unto your Holiness, my venerable fellow-bishop
Paulinus.
Footnotes
[2707] The date may be conjectured from the order of the
Retractations, where this book is mentioned next after the Enchiridion
ad Laurentium, which was not finished earlier than A.D. 421. The first
two paragraphs of this treatise will be found quoted by Augustin in
his Book On Eight Questions of Dulcitius, Quæst. ii. 2, 3. Ben. ed.
Paulinus, to whom it was addressed, was Bishop of Nolæ, and took great
pains to honor the memory of St. Felix, who is mentioned in the
beginning of it. Several poems of his on the subject are extant.
1. Long time, my venerable fellow-bishop Paulinus, have I been thy
Holiness's debtor for an answer; even since thou wrotest to me by them
of the household [2708] of our most religious daughter Flora, asking
of me whether it profit any man after death that his body is buried at
the memorial of some Saint. This, namely, had the said widow begged of
thee for her son deceased in those parts, and thou hadst written her
an answer, consoling her, and announcing to her concerning the body of
the faithful young man Cynegius, that the thing which she with
motherly and pious affection desired was done, to wit, by placing it
in the basilica of most blessed Felix the Confessor. Upon which
occasion it came to pass, that by the same bearers of thy letter thou
didst write also to me, raising the like question, and craving that I
would answer what I thought of this matter, at the same time not
forbearing to say what are thine own sentiments. For thou sayest that
to thy thinking these be no empty motions of religious and faithful
minds, which take this care for their deceased friends. Thou addest,
moreover, that it cannot be void of effect [2709] that the whole
Church is wont to supplicate for the departed: so that hence it may be
further conjectured that it doth profit a person after death, if by
the faith of his friends for the interment of his body such a spot be
provided wherein may be apparent the aid, likewise in this way sought,
of the Saints.
Footnotes
[2708] Homines
[2709] Vacare
2. But this being the case, how to this opinion that should not be
contrary which the Apostle says, "For we shall all stand before the
judgment-seat of Christ, that each may receive according to the things
he hath done by the body, [2710] whether good or bad;" [2711] this,
thou signifiest, thou dost not well see. For this apostolic sentence
doth before death admonish to be done, that which may profit after
death; not then, first, when there is to be now a receiving of that
which a person shall have done before death. True, but this question
is thus solved, namely, that there is a certain kind of life by which
is acquired, while one lives in this body, that it should be possible
for these things to be of some help to the departed; and,
consequently, it is "according to the things done by the body," that
they are aided by the things which shall, after they have left the
body, be religiously done on their behalf. For there are whom these
things aid nothing at all, namely, when they are done either for
persons whose merits are so evil, that neither by such things are they
worthy to be aided; or for persons whose merits are so good, that of
such things they have no need as aids. Of the kind of life, therefore,
which each hath led by the body, doth it come, that these things
profit or profit not, whatever are piously done on his behalf when he
has left the body. For touching merit whereby these things profit, if
none have been gotten in this life, it is in vain sought after this
life. So it comes to pass as well that not unmeaningly [2712] doth the
Church, or care of friends, bestow upon the departed whatever of
religion it shall be able; as also that, nevertheless, each receiveth
"according to the things which he hath done by the body, whether it be
good or bad," the Lord rendering unto each according to his works.
For, that this which is bestowed should be capable of profiting him
after the body, this was acquired in that life which he hath led in
the body.
Footnotes
[2710] Per corpus
[2711] 2 Cor. v. 10
[2712] Inaniter
3. Possibly thy inquiry is satisfied by this my brief reply. But what
other considerations move me, to which I think meet to answer, do thou
for a short space attend. In the books of the Maccabees we read of
sacrifice offered for the dead. [2713] Howbeit even if it were no
where at all read in the Old Scriptures, not small is the authority,
which in this usage is clear, of the whole Church, namely, that in the
prayers of the priest which are offered to the Lord God at His altar,
the Commendation of the dead hath also its place. But then, whether
there be some profit accruing unto the soul of the dead from the place
of its body, requires a more careful inquiry. And first, whether it
make any difference in causing or increasing of misery after this life
to the spirits of men if their bodies be not buried, this must be
looked into, not in the light of opinion however commonly received,
but rather of the holy writ of our religion. For we are not to credit
that, as is read in Maro, the unburied are prohibited from navigating
and crossing the infernal stream: because forsooth
"To none is giv'n to pass the hideous banks
And waters hoarse, ere in their meet abode
The bones have sunk to rest." [2714]
Who can incline a Christian heart to these poetical and fabulous
figments, when the Lord Jesus, to the intent that under the hands of
their enemies, who should have their bodies in their power, Christians
might lie down without a fear, asserts that not a hair of their head
shall perish, exhorting that they should not fear them which when they
have killed the body have nothing more that they can do? [2715] Of
which in the first book "On the City of God," I have methinks enough
spoken, to break the teeth in their mouths who, in imputing to
Christian times the barbarous devastation, especially that which Rome
has lately suffered, do cast up to us this also, that Christ did not
there come to the succor of His own. To whom when it is answered that
the souls of the faithful were, according to the merits of their
faith, by Him taken into protection, they insult over us with talking
of their corpses left unburied. All this matter, then, concerning
burial I have in such words as these expounded.
Footnotes
[2713] 2 Mac. xii. 43
[2714] Æneidvi. 327, 328.
[2715] Matt. x. 28
4. "But" (say I) "in such a slaughter-heap of dead bodies, could they
not even be buried? not this, either, doth pious faith too greatly
dread, holding that which is foretold that not even consuming beasts
will be an hindrance to the rising again of bodies of which not a hair
of the head shall perish. [2716] Nor in any wise would Truth say,
"Fear not them which kill the body, but cannot kill the soul;" if it
could at all hinder the life to come whatever enemies might choose to
do with the bodies of the slain. Unless haply any is so absurd as to
contend that they ought not to be feared before death, lest they kill
the body, but ought to be feared after death, lest, having killed the
body, they suffer it not to be buried. Is that then false which Christ
says, "Who kill the body, and afterwards have no more that they can
do," if they have so great things that they can do on dead bodies? Far
be the thought, that that should be false which Truth hath said. For
the thing said is, that they do somewhat when they kill, because in
the body there is feeling while it is in killing, but afterward they
have nothing more that they can do because there is no feeling in the
body when killed. Many bodies, then, of Christians the earth hath not
covered: but none of them hath any separated from heaven and earth,
the whole of which He filleth with presence of Himself, Who knoweth
whence to resuscitate that which He created. It is said indeed in the
Psalm, "The dead bodies of thy servants have they given for meat unto
the fowls of the heaven, the flesh of thy saints unto the beasts of
the earth: they have shed their blood like water round about
Jerusalem, and there was no man to bury them:" [2717] but more to
heighten the cruelty of them who did these things, not to the
infelicity of them who suffered them. For, however, in sight of men
these things may seem hard and dire, yet "precious in the sight of the
Lord is the death of His saints." [2718] So, then, all these things,
care of funeral, bestowal in sepulture, pomp of obsequies, are more
for comfort of the living, than for help to the dead. If it at all
profit the ungodly to have costly sepulture, it shall harm the godly
to have vile sepulture or none. Right handsome obsequies in sight of
men did that rich man who was clad in purple receive of the crowd of
his housefolk; but far more handsome did that poor man who was full of
sores obtain of the ministry of Angels; who bore him not out into a
marble tomb, but into Abraham's bosom bore him on high. [2719] All
this they laugh at, against whom we have undertaken to defend the City
of God: but for all that their own philosophers, even, held care of
sepulture in contempt; and often whole armies, while dying for their
earthly country, cared not where they should after lie, or to what
beasts they should become meat; and the poets had leave to say of this
matter with applause
"though all unurn'd he lie,
His cov'ring is the overarching sky." [2720]
How much less ought they to make a vaunting about unburied bodies of
Christians, to whom the flesh itself with all its members,
re-fashioned, not only from the earth, but even from the other
elements, yea, from their most secret windings, whereinto these
evanished corpses have retired, is assured to be in an instant of time
rendered back and made entire as at the first, according to His
promise?
Footnotes
[2716] Luke xxi. 18; xii. 4-7; Matt. x. 28-30
[2717] Ps. lxxix. 2, 3
[2718] Ps. cxvi. 15
[2719] Luke xvi. 19-22
[2720] Lucan vii. 819, speaking of the slain in the battle of
Pharsalia, whose bodies Caesar forbad to burn or inter.
5. Yet it follows not that the bodies of the departed are to be
despised and flung aside, and above all of just and faithful men,
which bodies as organs and vessels to all good works their spirit hath
holily used. For if a father's garment and ring, and whatever such
like, is the more dear to those whom they leave behind, the greater
their affection is towards their parents, in no wise are the bodies
themselves to be spurned, which truly we wear in more familiar and
close conjunction than any of our putting on. For these pertain not to
ornament or aid which is applied from without, but to the very nature
of man. Whence also the funerals of the just men of old were with
dutiful piety cared for, and their obsequies celebrated, and sepulture
provided: [2721] and themselves while living did touching burial or
even translation of their bodies give charge to their sons. Tobias
also, to have by burying of the dead obtained favor with God, is by
witness of an Angel commended. [2722] The Lord Himself also, about to
rise on the third day, both preaches, and commends to be preached, the
good work of a religious woman, that she poured out a precious
ointment over His limbs, and did it for His burial: [2723] and they
are with praise commemorated in the Gospel, who having received His
Body from the cross did carefully and with reverend honor see it wound
and laid in the sepulchre. [2724] These authorities however do not put
us upon thinking that there is in dead bodies any feeling; but rather,
that the Providence of God (Who is moreover pleased with such offices
of piety) doth charge itself with the bodies also of the dead, this
they betoken, to the intent our faith of resurrection might be stayed
up thereby. Where also is wholesomely learned, how great may be the
reward for alms which we do unto the living and feeling, if not even
that be lost before God, whatever of duty and of diligence is paid to
the lifeless members of men. There are indeed also other things, which
in speaking of the bestowal or removal of their bodies the holy
Patriarchs willed to be understood as spoken by the prophetic Spirit:
but this is not the place to treat thoroughly of these things, seeing
that sufficeth which we have said. But if the lack of those things
which are necessary for sustentation of the living, as food and
clothing, however heavy affliction attend the lacking, do not break in
good men the manly courage of bearing and enduring, nor eradicate
piety from the mind, but by exercising make it more fruitful; how much
more doth lack of those things which are wont to be applied for care
of funerals and bestowal of bodies of the departed, not make them
wretched, now that in the hidden abodes of the pious they are at rest!
And therefore, when these things have to dead bodies of Christians in
that devastation of the great City or of other towns also been
lacking, there is neither fault of the living, who could not afford
these things, nor pain of the dead who could not feel the same. [2725]
This is my opinion concerning the ground and reason of sepulture.
Which I have therefore from another book of mine transferred to this,
because it was easier to rehearse this, than to express the same
matter in another way.
Footnotes
[2721] Gen. xxiii.; xxv. 9, 10; xlvii. 30
[2722] Tobit ii. 7; xii. 12
[2723] Matt. xxvi. 7-13
[2724] John xix. 38, 39
[2725] On the City of God, book i. chap. xii. 13. Vol. ii. p. 10.
6. If this be true, doubtless also the providing for the interment of
bodies a place at the Memorials of Saints, is a mark of a good human
affection towards the remains of one's friends: since if there be
religion in the burying, there cannot but be religion in taking
thought where the burying shall be. But while it is desirable there
should be such like solaces of survivors, for the showing forth of
their pious mind towards their beloved, I do not see what helps they
be to the dead save in this way: that upon recollection of the place
in which are deposited the bodies of those whom they love, they should
by prayer commend them to those same Saints, who have as patrons taken
them into their charge to aid them before the Lord. Which indeed they
would be still able to do, even though they were not able to inter
them in such places. But then the only reason why the name Memorials
or Monuments is given to those sepulchres of the dead which become
specially distinguished, is that they recall to memory, and by putting
in mind cause us to think of, them who by death are withdrawn from the
eyes of the living, that they may not by forgetfulness be also
withdrawn from men's hearts. For both the term Memorial [2726] most
plainly shews this, and Monument is so named from monishing, that is,
putting in mind. For which reason the Greeks also call that mnemeion
which we call a Memorial or Monument: because in their tongue the
memory itself, by which we remember, is called mneme. When therefore
the mind recollects where the body of a very dear friend lies buried,
and thereupon there occurs to the thoughts a place rendered venerable
by the name of a Martyr, to that same Martyr doth it commend the soul
in affection of heartfelt recollection [2727] and prayer. And when
this affection is exhibited to the departed by faithful men who were
most dear to them, there is no doubt that it profits them who while
living in the body merited that such things should profit them after
this life. But even if some necessity should through absence of all
facility not allow bodies to be interred, or in such places interred,
yet should there be no pretermitting of supplications for the spirits
of the dead: which supplications, that they should be made for all in
Christian and catholic fellowship departed, even without mentioning of
their names, under a general commemoration, the Church hath charged
herself withal; to the intent that they which lack, for these offices,
parents or sons or whatever kindred or friends, may have the same
afforded unto them by the one pious mother which is common to all. But
if there were lack of these supplications, which are made with right
faith and piety for the dead, I account that it should not a whit
profit their spirits, howsoever in holy places the lifeless bodies
should be deposited.
Footnotes
[2726] Memoria
[2727] Recordationis
7. When therefore the faithful mother of a faithful son departed
desired to have his body deposited in the basilica of a Martyr,
forasmuch as she believed that his soul would be aided by the merits
of the Martyr, the very believing of this was a sort of supplication,
and this profited, if aught profited. And in that she recurs in her
thoughts to this same sepulchre, and in her prayers more and more
commends her son, the spirit of the departed is aided, not by the
place of its dead body, but by that which springs from memory of the
place, the living affection of the mother. For at once the thought,
who is commended and to whom, doth touch, and that with no
unprofitable emotion, the religious mind of her who prays. For also in
prayer to God, [2728] men do with the members of their bodies that
which becometh suppliants, when they bend their knees, when they
stretch forth their hands, or even prostrate themselves on the ground,
and whatever else they visibly do, albeit their invisible will and
heart's intention be known unto God, and He needs not these tokens
that any man's mind should be opened unto Him: only hereby one more
excites himself to pray and groan more humbly and more fervently. And
I know not how it is, that, while these motions of the body cannot be
made but by a motion of the mind preceding, yet by the same being
outwardly in visible sort made, that inward invisible one which made
them is increased: and thereby the heart's affection which preceded
that they might be made, groweth because they are made. But still if
any be in that way held, or even bound, that he is not able to do
these things with his limbs, it does not follow that the inner man
does not pray, and before the eyes of God in its most secret chamber,
where it hath compunction, cast itself on the ground. So likewise,
while it makes very much difference, where a person deposits the body
of his dead, while he supplicates for his spirit unto God, because
both the affection preceding chose a spot which was holy, and after
the body is there deposited the recalling to mind of that holy spot
renews and increases the affection which had preceded; yet, though he
may not be able in that place which his religious mind did choose to
lay in the ground him whom he loves, in no wise ought he to cease from
necessary supplications in commending of the same. For wheresoever the
flesh of the departed may lie or not lie, the spirit requires rest and
must get it: for the spirit in its departing from thence took with it
the consciousness without which it could make no odds how one exists,
whether in a good estate or a bad: and it does not look for aiding of
its life from that flesh to which it did itself afford the life which
it withdrew in its departing, and is to render back in its returning;
since not flesh to spirit, but spirit unto flesh procureth merit even
of very resurrection, whether it be unto punishment or unto glory that
it is to come to life again.
Footnotes
[2728] Orantes
8. We read in the Ecclesiastical History which Eusebius wrote in
Greek, and Ruffinus turned into the Latin tongue, of Martyr's bodies
in Gaul exposed to dogs, and how the leavings of those dogs and bones
of the dead were, even to uttermost consumption, by fire burned up;
and the ashes of the same scattered on the river Rhone, lest any thing
should be left for any sort whatever of memorial. [2729] Which thing
must be believed to have been to no other end divinely permitted, but
that Christians should learn in confessing Christ, while they despise
this life, much more to despise sepulture. For this thing, which with
savage rage was done to the bodies of Martyrs, if it could any whit
hurt them, to impair the blessed resting of their most victorious
spirits, would assuredly not have been suffered to be done. In very
deed therefore it was declared, that the Lord in saying, "Fear not
them which kill the body, and afterward have no more that they can
do," [2730] did not mean that He would not permit them to do any thing
to the bodies of His followers when dead; but that whatever they might
be permitted to do, nothing should be done that could lessen the
Christian felicity of the departed, nothing thereof reach to their
consciousness while yet living after death; nothing avail to the
detriment, no, not even of the bodies themselves, to diminish aught of
their integrity when they should rise again.
Footnotes
[2729] Eusebius, H. E. book v. chap. i. relates, that the bodies of
these martyrs of Lyons lay exposed in the open air for six days
successively, and were then burned and cast into the Rhone.--Ben. ed.
[2730] Matt. x. 28; Luke xii. 4
9. And yet, by reason of that affection of the human heart, whereby
"no man ever hateth his own flesh," [2731] if men have reason to know
that after their death their bodies will lack any thing which in each
man's nation or country the wonted order of sepulture demandeth, it
makes them sorrowful as men; and that which after death reacheth not
unto them, they do before death fear for their bodies: so that we find
in the Books of Kings, God by one prophet threatening another prophet
who had transgressed His word, that his carcase should not be brought
into the sepulchre of his fathers. Which the Scripture hath on this
wise: "Thus saith the Lord, Because thou hast been disobedient to the
mouth of the Lord, and hast not kept the charge which the Lord thy God
commanded thee, and hast returned and eaten bread and drunk water in
the place in which He commanded thee not to eat bread, nor drink
water, thy carcase shall not be brought into the sepulchre of thy
fathers." [2732] Now if in considering what account is to be made of
this punishment, we go by the Gospel, where we have learned that after
the slaying of the body there is no cause to fear lest the lifeless
members should suffer any thing, it is not even to be called a
punishment. But if we consider a man's human affection towards his own
flesh, it was possible for him to be frightened or saddened, while
living, by that of which he would have no sense when dead: and this
was a punishment, because the mind was pained by that thing about to
happen to its body, howsoever when it did happen it would feel no
pain. To this intent, namely, it pleased the Lord to punish His
servant, who not of his own contumacy had spurned to fulfill His
command, but by deceit of another's falsehood thought himself to be
obeying when he obeyed not. For it is not to be thought that he was
killed by the teeth of the beast as one whose soul should be thence
snatched away to the torments of hell: seeing that over his very body
the same lion which had killed it did keep watch, while moreover the
beast on which he rode was left unhurt, and along with that fierce
beast did with intrepid presence stand there beside his master's
corpse. By which marvellous sign it appeareth, that the man of God
was, say rather, checked temporally even unto death, than punished
after death. Of which matter, the Apostle when on account of certain
offenses he had mentioned the sicknesses and deaths of many, says,
"For if we would judge ourselves, we should not be judged of the Lord.
But when we are judged we are chastened of the Lord, that we may not
be condemned with the world." [2733] That Prophet, truly, the very man
who had beguiled him, did with much respect bury in his own tomb, and
took order for his own burying beside his bones: in hope that thereby
his own bones might be spared, when, according to the prophecy of that
man of God, Josiah king of Judah did in that land disinter the bones
of many dead, and with the same bones defile the sacrilegious altars
which had been set up for the graven images. For he spared that tomb
in which lay the prophet who more than three hundred years before
predicted those things, and for his sake neither was the sepulture of
him who had seduced him violated. By that affection namely, which
causes that no man ever hateth his own flesh, this man had taken
forethought for his carcase, who had slain with a lie his own soul. By
reason then of this, the natural love which every man hath for his own
flesh, it was both to the one a punishment to learn that he should not
be in the sepulchre of his fathers, and to the other a care to take
order beforehand that his own bones should be spared, if he should lie
beside him whose sepulchre no man should violate.
Footnotes
[2731] Eph. v. 29
[2732] 1 Kings xiii. 21, 22
[2733] 1 Cor. xi. 31, 32. [See R.V.]
10. This affection the Martyrs of Christ contending for the truth did
overcome: and it is no marvel that they despised that whereof they
should, when death was overpast, have no feeling, when they could not
by those tortures, which while alive they did feel, be overcome. God
was able, no doubt, (even as He permitted not the lion when it had
slain the Prophet, to touch his body further, and of a slayer made it
to be a keeper): He was able, I say, to have kept the slain bodies of
His own from the dogs to which they had been flung; He was able in
innumerable ways to have deterred the rage of the men themselves, that
to burn the carcases, to scatter the ashes, they should not dare: but
it was fit that this experience also should not be lacking to manifold
variety of temptations, lest the fortitude of confession which would
not for the saving of the life of the body give way to the savageness
of persecution, should be tremblingly anxious for the honor of a
sepulchre: in a word, lest faith of resurrection should dread the
consuming of the body. It was fit then, that even these things should
be permitted, in order that, even after these examples of so great
horror, the Martyrs, fervent in confession of Christ, should become
witnesses of this truth also, in which they had learned that they by
whom their bodies should be slain had after that no more that they
could do. [2734] Because, whatever they should do to dead bodies, they
would after all do nothing, seeing that in flesh devoid of all life,
neither was it possible for him to feel aught who had thence departed,
nor for Him to lose aught thereof, Who created the same. But while
these things were doing to the bodies of the slain, albeit the
Martyrs, not frightened by them, did with great fortitude suffer, yet
among the brethren was there exceeding sorrow, because there was given
them no means of paying the last honors to the remains of the Saints,
neither secretly to withdraw any part thereof, (as the same history
testifies,) did the watchings of cruel sentinels permit. So, while
those which had been slain, in the tearing asunder of their limbs, in
the burning up of their bones, in the dispersion of their ashes, could
feel no misery; yet these who had nothing of them that they could
bury, did suffer torture of exceeding grief in pitying them; because
what those did in no sort feel, these in some sort did feel for them,
and where was henceforth for those no more suffering, yet these did in
woful compassion suffer for them.
Footnotes
[2734] Matt. x. 28
11. In regard to that woful compassion which I have mentioned, are
those praised, and by king David blessed, who to the dry bones of Saul
and Jonathan afforded mercy of sepulture. [2735] But yet what mercy is
that, which is afforded to them that have feeling of nothing? Or haply
is this to be challenged back to that conceit of an infernal river
which men unburied were not able to pass over? Far be this from the
faith of Christians: else hath it gone most ill with so great a
multitude of Martyrs, for whom there could be no burying of their
bodies, and Truth did cheat them when It said, "Fear not them which
kill the body, and after that have no more that they can do," [2736]
if these have been able to do to them so great evils, by which they
were hindered to pass over to the places which they longed for. But,
because this without all doubt is most false, and it neither any whit
hurts the faithful to have their bodies denied sepulture, nor any whit
the giving of sepulture unto infidels advantageth them; why then are
those who buried Saul and his son said to have done mercy, and for
this are blessed by that godly king, but because it is a good
affection with which the hearts of the pitiful are touched, when they
grieve for that in the dead bodies of other men, which, by that
affection through which no man ever hateth his own flesh, they would
not have done after their own death to their own bodies; and what they
would have done by them when they shall have no more feeling, that
they take care to do by others now having no feeling while themselves
have yet feeling?
Footnotes
[2735] 2 Sam. ii. 5
[2736] Luke xii. 4
12. Stories are told of certain appearances or visions, [2737] which
may seem to bring into this discussion a question which should not be
slighted. It is said, namely, that dead men have at times either in
dreams or in some other way appeared to the living who knew not where
their bodies lay unburied, and have pointed out to them the place, and
admonished that the sepulture which was lacking should be afforded
them. These things if we shall answer to be false, we shall be thought
impudently to contradict the writings of certain faithful men, and the
senses of them who assure us that such things have happened to
themselves. But it is to be answered, that it does not follow that we
are to account the dead to have sense of these things, because they
appear in dreams to say or indicate or ask this. For living men do
also appear ofttimes to the living as they sleep, while they
themselves know not that they do appear; and they are told by them,
what they dreamed, namely, that in their dream the speakers saw them
doing or saying something. Then if it may be that a person in a dream
should see me indicating to him something that has happened or even
foretelling something about to happen, while I am perfectly unwitting
of the thing and altogether regardless not only what he dreams, but
whether he is awake while I am asleep, or he asleep while I am awake,
or whether at one and the same time we are both awake or asleep, at
what time he has the dream in which he sees me: what marvel if the
dead be unconscious and insensible of these things, and, for all that,
are seen by the living in their dreams, and say something which those
on awaking find to be true? By angelical operations, then, I should
think it is effected, whether permitted from above, or commanded, that
they seem in dreams to say something about burying of their bodies,
when they whose the bodies are are utterly unconscious of it. Now this
is sometimes serviceably done; whether for some sort of solace to the
survivors, to whom pertain those dead whose likenesses [2738] appear
to them as they dream; or whether that by these admonitions the human
race may be made to have regard to humanity of sepulture, which, allow
that it be no help to the departed, yet is there culpable
irreligiousness in slighting of it. Sometimes however, by fallacious
visions, [2739] men are cast into great errors, who deserve to suffer
this. As, if one should see in a dream, what Æneas by poetic falsity
is told to have seen in the world beneath: and there should appear to
him the likeness of some unburied man, which should speak such words
as Palinurus is said to have spoken to him; and when he awakes, he
should find the body in that place where he heard say while dreaming,
that it lay unburied, and was admonished and asked to bury it when
found; and because he finds this to be true, should believe that the
dead are buried on purpose that their souls may pass to places from
which he dreamed that the souls of men unburied are by an infernal law
prohibited: does he not, in believing all this, exceedingly swerve
from the path of truth?
Footnotes
[2737] Visa
[2738] Imagines
[2739] Visis
13. Such, however, is human infirmity, that when in a dream a person
shall see a dead man, he thinks it is the soul that he sees: but when
he shall in like manner dream of a living man, he has no doubt that it
is not a soul nor a body, but the likeness of a man that has appeared
to him: just as if it were not possible in regard of dead men, in the
same sort unconscious of it, that it should not be their souls, but
their likenesses that appear to the sleepers. Of a surety, when we
were at Milan, we heard tell of a certain person of whom was demanded
payment of a debt, with production of his deceased father's
acknowledgment, [2740] which debt unknown to the son the father had
paid, whereupon the man began to be very sorrowful, and to marvel that
his father while dying did not tell him what he owed when he also made
his will. Then in this exceeding anxiousness of his, his said father
appeared to him in a dream, and made known to him where was the
counter [2741] acknowledgment by which that acknowledgment was
cancelled. Which when the young man had found and showed, he not only
rebutted the wrongful claim of a false debt, but also got back his
father's note [2742] of hand which the father had not got back when
the money was paid. Here then the soul of a man is supposed to have
had care for his son, and to have come to him in his sleep, that,
teaching him what he did not know, he might relieve him of a great
trouble. But about the very same time as we heard this, it chanced at
Carthage that the rhetorician Eulogius, who had been my disciple in
that art, being (as he himself, after our return to Africa, told us
the story) in course of lecturing to his disciples on Cicero's
rhetorical books, as he looked over the portion of reading which he
was to deliver on the following day, fell upon a certain passage, and
not being able to understand it, was scarce able to sleep for the
trouble of his mind: in which night, as he dreamed, I expounded to him
that which he did not understand; nay, not I, but my likeness, while I
was unconscious of the thing, and far away beyond the sea, it might
be, doing, or it might be dreaming, some other thing, and not in the
least caring for his cares. In what way these things come about, I
know not: but in what way soever they come, why do we not believe it
comes in the same way for a person in a dream to see a dead man, as it
comes that he sees a living man? both, no doubt, neither knowing nor
caring who, or where, or when, dreams of their images.
Footnotes
[2740] Cautio
[2741] Recautum
[2742] Chirographum
14. Like dreams, moreover, are also some visions of persons awake, who
have had their senses troubled, such as phrenetic persons, or those
who are mad in any way: for they too talk to themselves just as though
they were speaking to people verily present, and as well with absent
as with present, whose images they perceive, whether persons living or
dead. But just as they which live, are unconscious that they are seen
of them and talk with them; for indeed they are not really themselves
present, or themselves make speeches, but through troubled senses,
these persons are wrought upon by such-like imaginary visions; just so
they also who have departed this life, to persons thus affected appear
as present, while they be absent, and whether any man sees them in
regard of their image, [2743] are themselves utterly unconscious.
Footnotes
[2743] Imaginaliter
15. Similar to this is also that condition when persons, with their
senses more profoundedly in abeyance than is the case in sleep, are
occupied with the like visions. For to them also appear images of
quick and dead; but then, when they return to their senses, whatever
dead they say they have seen are thought to have been verily with
them: and they who hear these things pay no heed to the circumstance
that there were seen in like manner the images of certain living
persons, absent and unconscious. A certain man by name Curma, of the
municipal town of Tullium, which is hard by Hippo, a poor member of
the Curia, [2744] scarcely competent to serve the office of a duumvir
[2745] of that place, and a mere rustic, being ill, and all his senses
entranced, lay all but dead for several days: a very slight breathing
in his nostrils, which on applying the hand was just felt, and barely
betokened that he lived, was all that kept him from being buried for
dead. Not a limb did he stir, nothing did he take in the way of
sustenance, neither in the eyes nor in any other bodily sense was he
sensible of any annoyance that impinged upon them. Yet he was seeing
many things like as in a dream, which, when at last after a great many
days he woke up, he told that he had seen. And first, presently after
he opened his eyes, Let some one go, said he, to the house of Curma
the smith, and see what is doing there. And when some one had gone
thither, the smith was found to have died in that moment that the
other had come back to his senses, and, it might almost be said,
revived from death. Then, as those who stood by eagerly listened, he
told them how the other had been ordered to be had up, when he himself
was dismissed; and that he had heard it said in that place from which
he had returned, that it was not Curma of the Curia, but Curma the
smith who had been ordered to be fetched to that place of the dead.
Well, in these dream-like visions of his, among those deceased persons
whom he saw handled according to the diversity of their merits, he
recognized also some whom he had known when alive. That they were the
very persons themselves I might perchance have believed, had he not in
the course of this seeming dream of his seen also some who are alive
even to this present time, namely, some clerks of his district, by
whose presbyter there he was told to be baptized at Hippo by me, which
thing he said had also taken place. So then he had seen a presbyter,
clerks, myself, persons, to wit, not yet dead, in this vision in which
he afterwards also saw dead persons. Why may he not be thought to have
seen these last in the same way as he saw us? that is, both the one
sort, and the other, absent and unconscious, and consequently not the
persons themselves, but similitudes of them just as of the places? He
saw, namely, both a plot of ground where was that presbyter with the
clerks, and Hippo where he was by me seemingly baptized: in which
spots assuredly he was not, when he seemed to himself to be there. For
what was at that time going on there, he knew not: which, without
doubt, he would have known if he had verily been there. The sights
beheld, therefore, were those which are not presented in the things
themselves as they are, but shadowed forth in a sort of images of the
things. In fine, after much that he saw, he narrated how he had,
moreover, been led into Paradise, and how it was there said to him,
when he was thence dismissed to return to his own family, "Go, be
baptized, if thou wilt be in this place of the blessed." Thereupon,
being admonished to be baptized by me, he said it was done already. He
who was talking with him replied, "Go, be truly baptized; for that
thou didst but see in the vision." After this he recovered, went his
way to Hippo. Easter was now approaching, he gave his name among the
other Competents, alike with very many unknown to us; nor did he care
to make known the vision to me or to any of our people. He was
baptized, at the close of the holy days he returned to his own place.
After the space of two years or more, I learned the whole matter;
first, through a certain friend of mine and his at my own table, while
we were talking about some such matters: then I took it up, and made
the man in his own person tell me the story, in the presence of some
honest townsmen of his attesting the same, both concerning his
marvellous illness, how he lay all but dead for many days, and about
that other Curma the smith, what I have mentioned above, and about all
these matters; which, while he was telling me, they recalled to mind,
and assured me, that they had also at that time heard them from his
lips. Wherefore, just as he saw his own baptism, and myself, and
Hippo, and the basilica, and the baptistery, not in the very
realities, but in a sort of similitudes of the things; and so likewise
certain other living persons, without consciousness on the part of the
same living persons: then why not just so those dead persons also,
without consciousness on the part of the same dead persons?
Footnotes
[2744] Curialis
[2745] Duumviralitius
16. Why should we not believe these to be angelic operations through
dispensation of the providence of God, Who maketh good use of both
good things and evil, according to the unsearchable depth of His
judgments? whether thereby the minds of mortals be instructed, or
whether deceived; whether consoled, or whether terrified: according as
unto each one there is to be either a showing of mercy, or a taking of
vengeance, by Him to Whom, not without a meaning, the Church doth sing
"of mercy and of judgment." [2746] Let each, as it shall please him,
take what I say. If the souls of the dead took part in the affairs of
the living, and if it were their very selves that, when we see them,
speak to us in sleep; to say nothing of others, there is my own self,
whom my pious mother would no night fail to visit, that mother who by
land and sea followed me that she might live with me. Far be the
thought that she should, by a life more happy, have been made cruel,
to that degree that when any thing vexes my heart she should not even
console in his sadness the son whom she loved with an only love, whom
she never wished to see mournful. But assuredly that which the sacred
Psalm sings in our ears, is true; "Because my father and my mother
have forsaken me, but the Lord hath taken me up." [2747] Then if our
parents have forsaken us, how take they part in our cares and affairs?
But if parents do not, who else are there of the dead who should know
what we are doing, or what we suffer? Isaiah the Prophet says, "For
Thou art our Father: because Abraham hath not known us, and Israel is
not cognizant of us." [2748] If so great Patriarchs were ignorant what
was doing towards the People of them begotten, they to whom, believing
God, the People itself to spring from their stock was promised; how
are the dead mixed up with affairs and doings of the living, either
for cognizance or help? How say we that those were favored who
deceased ere the evils came which followed hard upon the decease, if
also after death they feel whatever things befall in the
calamitousness of human life? Or haply do we err in saying this, and
in accounting them to be quietly at rest whom the unquiet life of the
living makes solicitous? What then is that which to the most godly
king Josias God promised as a great benefit, that he should first die,
that he might not see the evils which He threatened should come to
that place and People? Which words of God are these: "Thus saith the
Lord God of Israel: concerning My words which thou hast heard, and
didst fear before My face when thou didst hear what I have spoken
concerning this place and them which dwell therein, that it should be
forsaken and under a curse; and hast rent thy garments, and wept
before Me, and I have heard thee, saith the Lord of Sabaoth: not so;
behold, I will add thee unto thy fathers, and thou shalt be added unto
them in peace; and thine eyes shall not see all the evils which I am
bringing upon this place and upon them that dwell therein." [2749] He,
frightened by God's comminations, had wept, and rent his garments, and
is made, by hastening on of his death, to be without care of all
future evils, because he should so rest in peace, that all those
things he should not see. There then are the spirits of the departed,
where they see not whatever things are doing, or events happening, in
this life to men. Then how do they see their own graves, or their own
bodies, whether they lie cast away, or buried? How do they take part
in the misery of the living, when they are either suffering their own
evils, if they have contracted such merits; or do rest in peace, as
was promised to this Josiah, where they undergo no evils, either by
suffering themselves, or by compassionate suffering with others, freed
from all evils which by suffering themselves or with others while they
lived here they did undergo?
Footnotes
[2746] Ps. ci. 1
[2747] Ps. xxvii. 10
[2748] Is. lxiii. 16
[2749] 2 Kings xxii. 18-20
17. Some man may say: "If there be not in the dead any care for the
living, how is it that the rich man, who was tormented in hell, asked
father Abraham to send Lazarus to his five brothers not as yet dead,
and to take course with them, that they should not come themselves
also into the same place of torments?" [2750] But does it follow, that
because the rich man said this, he knew what his brethren were doing,
or what they were suffering at that time? Just in that same way had he
care for the living, albeit what they were doing he wist not at all,
as we have care for the dead, albeit what they do we confessedly wot
not. For if we cared not for the dead, we should not, as we do,
supplicate God on their behalf. In fine, Abraham did not send Lazarus,
and also answered, that they have here Moses and the Prophets, whom
they ought to hear that they might not come to those torments. Where
again it occurs to ask, how it was that what was doing here, father
Abraham himself wist not, while he knew that Moses and the Prophets
are here, that is, their books, by obeying which men should escape the
torments of hell: and knew, in short, that rich man to have lived in
delights, but the poor man Lazarus to have lived in labors and
sorrows? For this also he says to him; "Son, remember that thou in thy
lifetime hast received good things, but Lazarus evil things." He knew
then these things which had taken place of course among the living,
not among the dead. True, but it may be that, not while the things
were doing in their lifetime, but after their death, he learned these
things, by information of Lazarus: that it be not false which the
Prophet saith, "Abraham hath not known us." [2751]
Footnotes
[2750] Luke xvi. 24-29
[2751] Is. lxiii. 16
18. So then we must confess that the dead indeed do not know what is
doing here, but while it is in doing here: afterwards, however, they
hear it from those who from hence go to them at their death; not
indeed every thing, but what things those are allowed to make known
who are suffered also to remember these things; and which it is meet
for those to hear, whom they inform of the same. It may be also, that
from the Angels, who are present in the things which are doing here,
the dead do hear somewhat, which for each one of them to hear He
judgeth right to Whom all things are subject. For were there not
Angels, who could be present in places both of quick and dead, the
Lord Jesus had not said, "It came to pass also that the poor man died,
and was carried by the angels into Abraham's bosom." [2752] Therefore,
now here, now there, were they able to be, who from hence bore thither
whom God willed. It may be also, that the spirits of the dead do learn
some things which are doing here, what things it is necessary that
they should know, and what persons it is necessary should know the
same, not only things past or present, but even future, by the Spirit
of God revealing them: like as not all men, but the Prophets while
they lived here did know, nor even they all things, but only what
things to be revealed to them the providence of God judged meet.
Moreover, that some from the dead are sent to the living, as, on the
other hand, Paul from the living was rapt into Paradise, divine
Scripture doth testify. [2753] For Samuel the Prophet, appearing to
Saul when living, predicted even what should befall the king: [2754]
although some think it was not Samuel himself, that could have been by
magical arts evoked, but that some spirit, meet for so evil works, did
figure his semblance: [2755] though the book Ecclesiasticus, which
Jesus, son of Sirach, is reputed to have written, and which on account
of some resemblance of style is pronounced to be Solomon's, [2756]
contains in the praise of the Fathers, that Samuel even when dead did
prophesy. But if this book be spoken against from the canon of the
Hebrews, [2757] (because it is not contained therein,) what shall we
say of Moses, whom certainly we read both in Deuteronomy to have died,
[2758] and in the Gospel to have, together with Elias who died not,
appeared unto the living? [2759]
Footnotes
[2752] Luke xvi. 22
[2753] 2 Cor. xii. 4
[2754] 1 Sam. xxviii. 11-19
[2755] Quæst. ad Simplicianum, lib. ii. qu. 4.
[2756] Retract. ii. 4, and "On Christian Doctrine," book ii. chap.
viii., vol. ii. p. 539. Ben. ed.
[2757] Ecclus. xlvi. 20
[2758] Deut. xxxiv. 5
[2759] Matt. xvii. 3
19. Hence too is solved that question, how is it that the Martyrs, by
the very benefits which are given to them that pray, indicate that
they take an interest in the affairs of men, if the dead know not what
the quick are doing. For not only by effects of benefits, but in the
very beholding of men, it is certain, [2760] that the Confessor Felix
(whose denizenship among you thou piously lovest) appeared when the
barbarians were attacking Nola, as we have heard not by uncertain
rumors, but by sure witnesses. But such things are of God exhibited,
far otherwise than as the usual order hath itself, unto each kind of
creatures apportioned. For it does not follow because water was, when
it pleased the Lord, in a moment changed into wine, that we are not to
regard the worth and efficacy of water in the proper order of the
elements, as distinct from the rarity, or rather singularity, of that
divine work: nor because Lazarus rose again, therefore that every dead
man rises when he will; or that a lifeless man is raised up by a
living, in the same way as a sleeping man by one who is awake. Other
be the limits of human things, other the signs of divine virtues:
other they be that are naturally, other that be miraculously done:
albeit both unto nature God is present that it may be, and unto
miracles nature is not lacking. We are not to think then, that to be
interested in the affairs of the living is in the power of any
departed who please, only because to some men's healing or help the
Martyrs be present: but rather we are to understand that it must needs
be by a Divine power that the Martyrs are interested in affairs of the
living, from the very fact that for the departed to be by their proper
nature interested in affairs of the living is impossible.
Footnotes
[2760] Inquilinatum
20. Howbeit it is a question which surpasses the strength of my
understanding, after what manner the Martyrs aid them who by them, it
is certain, are helped; whether themselves by themselves be present at
the same time in so different places, and by so great distance lying
apart one from another, either where their Memorials are, or beside
their Memorials, wheresoever they are felt to be present: or whether,
while they themselves, in a place congruous with their merits, are
removed from all converse with mortals, and yet do in a general sort
pray for the needs of their suppliants, (like as we pray for the dead,
to whom however we are not present, nor know where they be or what
they be doing,) God Almighty, Who is every where present, neither
bounded in [2761] with us nor remote from us, hearing and granting the
Martyrs' prayers, doth by angelic ministries every where diffused
afford to men those solaces, to whom in the misery of this life He
seeth meet to afford the same, and, touching His Martyrs, doth where
He will, when He will, how He will, and chiefest through their
Memorials, because this He knoweth to be expedient for us unto
edifying of the faith of Christ for Whose confession they suffered, by
marvellous and ineffable power and goodness cause their merits to be
had in honor. A matter is this, too high that I should have power to
attain unto it, too abstruse that I should be able to search it out;
and therefore which of these two be the case, or whether perchance
both one and the other be the case, that sometimes these things be
done by very presence of the Martyrs, sometimes by Angels taking upon
them the person of the Martyrs, I dare not define; rather would I seek
this at them who know it. For it is not to be thought that no man
knows these things: (not indeed he who thinks he knows, and knows
not,) for there be gifts of God, Who bestows on these some one, on
those some other, according to the Apostle who says, that "to each one
is given the manifestation of the Spirit to profit withal; to one
[2762] indeed," saith he, "is given by the Spirit discourse of wisdom;
to another [2763] discourse of science according to the same Spirit;
while to another [2764] faith in the same Spirit; to another [2765]
the gift of healings in one Spirit; to one [2766] workings of
miracles; to one [2767] prophecy; to one [2768] discerning of spirits;
to one [2769] kinds of tongues; to one [2770] interpretation of
discourses. But all these worketh one and the same spirit, dividing to
every man severally as He will." [2771] Of all these spiritual gifts,
which the Apostle hath rehearsed, to whomsoever is given discerning of
spirits, the same knoweth these things as they are meet to be known.
Footnotes
[2761] Concretus
[2762] Alii, allo
[2763] Alii, allo
[2764] Alteri, hetero
[2765] Alteri, hetero
[2766] Alii, allo
[2767] Alii, allo
[2768] Alii, allo
[2769] Alii, allo
[2770] Alii, allo
[2771] 1 Cor. xii. 7-10
21. Such, we may believe, was that John the Monk, whom the elder
Theodosius, the Emperor, consulted concerning the issue of the civil
war: seeing he had also the gift of prophecy. For that not each
several person has a several one of those gifts, but that one man may
have more gifts than one, I make no question. This John, then, when
once a certain most religious woman desired to see him, and to obtain
this did through her husband make vehement entreaty, refused indeed
this request because he had never allowed this to women, but "Go,"
said he, "tell thy wife, she shall see me this night, but in her
sleep." And so it came to pass: and he gave her advice, whatever was
meet to be given to a wedded believing woman. And she, on her awaking,
made known to her husband that she had seen a man of God, such as he
knew him to be, and what she had been told by him. The person who
learned this from them, reported it to me, a grave man and a noble,
and most worthy to be believed. But if I myself had seen that holy
monk, because (it is said) he was most patient in hearing questions
and most wise in answering, I would have sought of him, as touching
our question, whether he himself came to that woman in sleep, that is
to say, his spirit in the form of his body, just as we dream that we
see ourselves in the form of our own body; or whether, while he
himself was doing something else, or, if asleep, was dreaming of
something else, it was either by an Angel or in some other way that
such vision took place in the woman's dream; and that it would so be,
as he promised, he himself foreknew by the Spirit of prophecy
revealing the same. For if he was himself present to her in her dream,
of course it was by miraculous grace that he was enabled so to do, not
by nature; and by God's gift, not by faculty of his own. But if, while
he was doing some other thing or sleeping and occupied with other
sights, the woman saw him in her sleep, then doubtless some such thing
took place, as that is which we read in the Acts of the Apostles,
where the Lord Jesus speaks to Ananias concerning Saul, [2772] and
informs him that Saul has seen Ananias coming unto him, while Ananias
himself wist not of it. The man of God would make answer to me of
these things as the case might be, and then about the Martyrs I should
go on to ask of him, whether they be themselves present in dreams, or
in whatever other way to those who see them in what shape they will;
and above all when the demons in men confess themselves tormented by
the Martyrs, and ask them to spare them; or whether these things be
wrought through angelic powers, to the honor and commendation of the
Saints for men's profit, while those are in supreme rest, and wholly
free for other far better sights, apart from us, and praying for us.
For it chanced at Milan at (the tomb of) the holy Martyrs Protasius
and Gervasius, that Ambrose the bishop, at that time living, being
expressly named, in like manner as were the dead whose names they were
rehearsing, the demons confessed him and besought him to spare them,
he being the while otherwise engaged, and when this was taking place,
altogether unwitting of it. Or whether indeed these things are
wrought, somewhiles by very presence of the Martyrs, otherwhiles by
that of Angels; and whether it be possible, or by what tokens
possible, for us to discriminate these two cases; or whether to
perceive and to judge of these things none be able, but he which hath
that gift through God's Spirit, "dividing unto every man severally as
He will:" [2773] the same John, methinks, would discourse to me of all
these matters, as I should wish; that either by his teaching I might
learn, and what I should be told should know to be true and certain;
or I should believe what I knew not, upon his telling me what things
he knew. But if peradventure he should make answer out of holy
Scripture, and say, "Things higher than thou, seek thou not; and
things stronger than thou, search thou not; but what the Lord hath
commanded thee, of those things bethink thee alway:" [2774] this also
I should thankfully accept. For it is no small gain if, when any
things are obscure and uncertain to us, and we not able to comprehend
them, it be at any rate clear and certain that we are not to seek
them; and what thing each one wishes to learn, accounting it to be
profitable that he should know it, he should learn that it is no harm
that he know it not.
Footnotes
[2772] Acts ix. 12
[2773] 1 Cor. xii. 11
[2774] Ecclus. iii. 22
22. Which things being so, let us not think that to the dead for whom
we have a care, any thing reaches save what by sacrifices either of
the altar, or of prayers, or of alms, we solemnly supplicate: although
not to all for whom they are done be they profitable, but to them only
by whom while they live it is obtained that they should be profitable.
But forasmuch as we discern not who these be, it is meet to do them
for all regenerate persons, that none of them may be passed by to whom
these benefits may and ought to reach. For better it is that these
things shall be superfluously done to them whom they neither hinder
nor help, than lacking to them whom they help. More diligently however
doth each man these things for his own near and dear friends, in order
that they may be likewise done unto him by his. But as for the burying
of the body, whatever is bestowed on that, is no aid of salvation, but
an office of humanity, according to that affection by which "no man
ever hateth his own flesh." [2775] Whence it is fitting that he take
[2776] what care he is able for the flesh of his neighbor, when he is
gone that bare [2777] it. And if they do these things who believe not
the resurrection of the flesh, how much more are they beholden to do
the same who do believe; that so, an office of this kind bestowed upon
a body, dead but yet to rise again and to remain to eternity, may also
be in some sort a testimony of the same faith? But, that a person is
buried at the memorials of the Martyrs, this, I think, so far profits
the departed, that while commending him also to the Martyrs'
patronage, the affection of supplication on his behalf is increased.
Footnotes
[2775] Eph. v. 29
[2776] Gerat
[2777] Gerebat.
23. Here, to the things thou hast thought meet to inquire of me, thou
hast such reply as I have been able to render: which if it be more
than enough prolix, thou must excuse this, for it was done through
love of holding longer talk with thee. For this book, then, how thy
charity shall receive it, let me, I pray thee, know by a second
letter: though doubtless it will be more welcome for its bearer's
sake, to wit our brother and fellow-presbyter Candidianus, whom,
having been by thy letter made acquainted with him, I have welcomed
with all my heart, and am loath to let him depart. For greatly in the
charity of Christ hath he by his presence consoled us, and, to say
truth, it was at his instance that I have done thy bidding. For with
so great businesses is my heart distraught, that had not he by ever
and anon putting me in mind not suffered me to forget it, assuredly to
thy questioning reply of mind had not been forthcoming.
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