it was, seeing that He was able to make it what formerly it was not?3 Consequently, believe with a manful and unshaken spirit that all those things which seem to be withdrawn from the eyes of men as if to perish, are safe and exempt from loss in relation to the om- nipotence of God, who will restore them, without any delay or difficulty, when He is so minded,— those of them at least, I should say, that are judged by His justice to merit restoration; in order that men may give ac- count of their deeds in their very bodies in which they have clone them; and that in these they may be deemed worthy to receive either the exchange of heavenly incorruption in ac- cordance with the deserts of their piety, or the corruptible condition of body4 in accordance with the deserts of their wickedness, — and that, too, not a condition such as may be 1 Sed ex te ipso crede. It may also — but, on your side, do you believe.
2 Ccrtisque cetatum incremeiitis, etc.
3 Reading stent non erat; for which, however, cum non erat also occurs = seeing He was able to make it when it was not.
4 Lorruptibilem corporis conditional!. But corruptibilis also occurs = the condition of a corruptible body.
done away with by death, but such as shall furnish material for everlasting pains.
47. " Flee, therefore, by steadfast faith and good manners, — flee, brother, those torments in which neither the torturers fail, nor do the tortured die; to whom it is death without end, to be unable to die in their pains. And be kindled with love and longing for the ever- lasting life of the saints, in which neither will action be toilsome nor will rest be indolent; in which the praise of God will be without irksomeness and without defect; wherein there will be no weariness in the mind, no exhaustion in the body; wherein, too, there shall be no want, whether on your own part, so that you should crave for relief, or on your neighbor's part, so that you should be in haste to carry relief to him. Goof will be the whole enjoyment and satisfaction5 of that holy city, which lives in Him and of Him, in wisdom and beatitude. For as we hope and look for what has been promised by Him. we shall be made equal to the angels of God,6 and to- gether with them we shall enjoy that Trinity now by sight, wherein at present we walk by faith.7 For we believe that which we see not, in order that through these very deserts of faith we may be counted worthy also to see that which we believe, and to abide in it; to the intent that these mysteries of the equality of the Father, the Son, and the Holy Spirit, and the unity of this same Trinity, and the manner in which these three subsistences are one God, need no more be uttered by us in words of faith and sounding syllables, but may be drunk in in purest and most burning con- templation in that silence.
48. "These things hold fixed in your heart, and call upon the God in whom you believe, to defend you against the tempta- tions of the devil; and be careful, lest that adversary come stealthily upon you from a strange quarter, who, as a most malevolent solace for his own damnation, seeks others whose companionship he may obtain in that damnation. For he is bold enough not only to tempt Christian people through the instru- mentality of those who hate the Christian name, or are pained to see the world taken possession of by that name, and still fondly desire to do service to idols and to the curious rites of evil spirits, but at times he also attempts the same through the agency of such men as we have mentioned a little ago, to wit, persons severed from the unity of the Church, like the twigs which are lopped off when the vine is pruned, who are called heretics or 5 Satietas. Some editions, however, give societas = the society.
Chap. XXV.]
ON THE CATECHISING OF THE UNINSTRUCTED.
311 schismatics. Howbeit sometimes also he makes the same effort by means of the Jews, seeking to tempt and seduce believers by their instrumentality. Nevertheless, what ought above all things to be guarded against is, that no individual may suffer himself to be tempted and deceived by men who are within the Catholic Church itself, and who are borne by it like the chaff that is sustained against the time of its winnowing. For in being patient toward such persons, God has this end in view, namely, to exercise and con- firm the faith and prudence of His elect by means of the perverseness of these others, while at the same time He also takes account of the fact that many of their number make an advance, and are converted to the doing of the good pleasure of God with a great im- petus, when led to take pity upon their own souls.1 For not all treasure up for them- selves, through the patience of God, wrath in the day of the wrath of His just judgment; 2 but many are brought by the same patience of the Almighty to the most wholesome pain of repentance.3 And until that is effected, they are made the means of exercising not only the forbearance, but also the compassion of those who are already holding by the right way. Accordingly, you will have to witness many drunkards, covetous men, deceivers, gamesters, adulterers, fornicators, men who bind upon their persons sacrilegious charms, and others given up to sorcerers and astrolo- gers,4 and diviners practised in all kinds of impious arts. You will also have to observe how those very crowds which fill the theatres on the festal days of the pagans also fill the churches on the festal days of the Chris- tians. And when you see these things you will be tempted to imitate them. Nay, why should I use the expression, you will see, in reference to what you assuredly are ac- quainted with even already? For you are not ignorant of the fact that many who are called Christians engage in ail these evil things which I have briefly mentioned. Neither are you ignorant that at times, per- chance, men whom you know to bear the name of Christians are guilty of even more grievous offenses than these. But if you have come with the notion that you may do such things as in a secured position, you are greatly in error; neither will the name of 1 Ad placendum Deo miserati animas suas, etc. Instead of miserati the reading miseranti also occurs = to the doing of the geod pleasure of the God who takes pity on their souls. The Benedictine editors suggest that the whole clause is in reference to Ecclesiasticus xxx. 24, (23), which in the Latin runs thus: miserere animce tuce placens Deo.
2 Rom. ii. 5.
3 Cf. Rom. ii. 4. 4 Mathematicis.
Christ be of any avail to you when He begins to judge in utmost strictness, who also of old condescended in utmost mercy to come to man's relief. For He Himself has foretold these things, and speaks to this effect in the Gospel: ' Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father. Many shall say unto me in that day, Lord, Lord, in thy name we have eaten and drunken.' s For all, therefore, who perse- vere in such works the end is damnation. Consequently, when you see many not only doing these things but also defending and recommending their, keep yourself firmly by the law of God, and follow not its willful trans- gressors. For it is not according to their mind, but according to His6 truth that you wijl be judged.
49. "Associate with the good, whom you perceive to be at one with you in loving your King. For there are many such for you to discover, if you also begin to cultivate that character yourself. For if in the public spectacles you wished to be in congenial com- pany, and to attach yourself closely7 to men who are united with you in a liking for some charioteer, or some hunter, or some player or other, how much more ought you to find pleasure in associating with those who are at one with you in loving that God, with regard to whom no one that loves Him shall ever have cause for the blush of shame, inasmuch as not only is He Himself incapable of being overcome, but He will also render those un- conquerable who are affectionately disposed toward Him. At the same time, not even on those same good men, who either anticipate you or accompany you on the way to God, ought you to set your hope, seeing that no more ought you to place it on yourself, how- ever great may be the progress you have made, but on Him who justifies both them and you, and thus makes you what you are. For you are secure in God, because He changes not; but in man no one prudently counts himself secure. But if we ought to love those who are not righteous as yet, with the view that they may be so, how much more warmly ought those to be loved who already are righteous? At the same time, it is one thing to love man, and another thing to set one's hope in man; and the difference is so great, that God enjoins the one and for- bids the other. Moreover, if you have to 7 Adopting nam si in spectaculis cum Hits esse cupiebas et eis inlaerere. Another, but less weightily supported reading, is, nam si in spectaculis et vanitatibus insanorum certa milium illis cupiebas inhcerere = for if in the public spectacles and vani- ties of mad struggles you wish to attach yourself closely to men, etc.
312 THE WORKS OF ST. AUGUSTIN.
[Chap. XXVI.
sustain either any insults or any sufferings in the cause of the name of Christ, and neither fall away from the faith nor decline from the good way,1 you are certain to receive the greater reward; whereas those who give way to the devil in such circumstances, lose even the less reward. But be humble toward God, in order that He may not permit you to be tempted beyond your strength."
CHAP. 26. OK THE FORMAL ADMISSION OF THE CATECHUMEN, AND OF THE SIGNS THEREIN MADE USE OF.
50. At the conclusion of this address the person is to be asked whether he believes these things and earnestly desires to observe them. And on his replying to that effect, then certainly he is to be solemnly signed and dealt with in accordance with the custom of the Church. On the subject of the sacra- ment, indeed,2 which he receives, it is first to be well impressed upon his notice that the signs of divine things are, it is true, things visible, but that the invisible things them- selves are also honored in them, and that that species,3 which is then sanctified by the bless- ing, is therefore not to be regarded merely in the way in which it is regarded in any com- mon use. And thereafter he ought to be told what is also signified by the form of words to which he has listened, and what in him is seasoned4 by that (spiritual grace) of which this material substance presents the emblem. Next we should take occasion by that cere- mony to admonish him that, if he hears any- thing even in the Scriptures which may carry a carnal sound, he should, even although he fails to understand it, nevertheless believe that something spiritual is signified thereby, which bears upon holiness of character and the future life. Moreover, in this way he learns briefly that, whatever he may hear in the canonical books of such a kind as to make him unable to refer it to the love of eternity, and of truth, and of sanctity, and to the love of our neighbor, he should believe 1 Bona via. Another and well authenticated rendering is, bona vita = the good life.
2 It has been supposed by the Benedictine editors that sane may be a misreading for salis. Whether that be or be not the case, the sacrament mn intended here appears to be the sacra- mentum salis, in reference to which Xeander (Church History, iii. p. 458, Fohn's Translation) states that "in the North African Church the bishop gave to those whom he received as competen- tes, while signing the cross over them as a symbol of consecration, a portion of salt over which a blessing had been pronounced. This was to signify the divine word imparted to the candidates as the true salt for human nature." There is an allusion to the same in the Confessions (i. 11), where Augustin says, "Even from my mother's womb who greatly hoped in thee, I was signed with the sign of His cross, and seasoned with His salt."
3 Speciem = kind, in reference to the outward and sensible sign of the salt.
4 Adopting condiat, which unquestionably is the reading most accordant with the figure of the sacramental salt here dealt with. Some editions give condatur = what is hidden in it, i.e. in the said form uf words.
that to have been spoken or done with a figu- rative significance; and that, consequently, he should endeavor to understand it in such a manner as to refer it to that twofold (duty of) love. He should be further admonished, however, not to take the term neighboi- in a carnal sense, but to understand under it every one who may ever be with him in that holy city, whether there already or not yet apparent. And (he should finally be coun- selled) not to despair of the amendment of any man whom he perceives to be living under the patience of God for no other reason, as the apostle s says, than that he may be brought to repentance.
51. If this discourse, in which I have sup- posed myself to have been teaching some un- instructed person in my presence, appears to you to be too long, you are at liberty to expound these matters with greater brevity. I do not think, however, that it ought to be longer than this. At the same time, much depends on what the case itself, as it goes on, may render advisable, and what the audience actually present shows itself not only to bear, but also to desire. When, however, rapid despatch is required, notice with what facility the whole matter admits of being explained. Suppose once more that some one comes be- fore us who desires to be a Christian; and accordingly, suppose further that he has been interrogated, and that he has returned the answer which we have taken the former cate- chumen to have given; for, even should he decline to make this reply, it must at least be said that he ought to have given it; — then all that remains to.be said to him should be put together in the following manner: — 52. " Of a truth, brother, that is great and true blessedness which is promised to the saints in a future world. All visible things, on the other hand, pass away, and all the pomp, and pleasure, and solicitude7 of this world will perish, and (even now) they drag those who love them along with them onward to destruction. The merciful God, willing to deliver men from this destruction, that is to say, from everlasting pains, if they should not prove enemies to themselves, and if they should not withstand the mercy of their Crea- tor, sent His only-begotten Son, that is to say, His Word, equal with Himself, by whom He made all things. And He, while abiding indeed in His divinity, and neither receding from the Father nor being changed in any- thing, did at the same time, by taking on Himself human nature,7 and appearing to men in mortal flesh, come unto men; in order that, 5 Rom. ii. 4.
6 Curiositas.
7 Hominem.
Chap. XXVII.] ON THE CATECHISING OF THE UNINSTRUCTED.
31.
just as death entered among the human race by one man, to wit, the first that was made, that is to say, Adam, because he consented unto his wife when she was seduced by the devil to the effect that they (both) transgressed the commandment of God; even so by one man, Jesus Christ, who is also God, the Son of God, all those who believe in Him might have all their past sins done away with, and enter into eternal life.
CHAP. 27. OF THE PROPHECIES OF THE OLD TESTAMENT IN THEIR VISIBLE FULFILLMENT IN THE CHURCH.
53. " For all those things, which at present you witness in the Church of God, and which you see to be taking place under the name of Christ throughout the whole world, were predicted long ages ago. And even as we read of them, so also we now see them. And by means of these things we are built up unto faith. Once of old there occurred a flood over the whole earth, the object of which was that sinners might be destroyed. And, nevertheless, those who escaped in the ark exhibited a sacramental sign of the Church that was to be, which at present is floating on the waves of the world, and is delivered from submersion by the wood of the cross of Christ. It was predicted to Abraham, a faithful servant of God, a single man, that of Him it was determined that a people should be born who should worship one God in the midst of all other nations which worshipped idols; and all things which were prophesied of as destined to happen to that people have come to pass exactly as they were foretold. Among that people Christ, the King of all saints and their God, was also prophesied of as destined to come of the seed of that same Abraham according to the flesh, which (flesh) He took unto Himself, in order that all those also who became followers of His faith might be sons of Abraham; and thus it has come to pass: Christ was born of the Virgin Mary, who be- longed to that race. It was foretold by the prophets that He would suffer on the cross at the hands of that same people of the Jews, of whose lineage, according to the flesh, He came; and thus it has come to pass. It was foretold that He would rise again: He has risen again; and, in accordance with these same predictions cf the prophets, He has ascended into heaven and has sent the Holy Spirit to His disciples. It was foretold not only by the prophets, but also by the Lord Jesus Christ Himself, that His Church would exist throughout the whole world, extended by the martyrdoms and sufferings of the saints; and this was foretold at a time when as yet His name was at once undeclared to the Gentiles, and made a subject of derision where it was known; and, nevertheless, in the power of His miracles, whether those which He wrought by His own hand or those which he effected by means of His servants, as these things are being reported and believed, we already see the fulfillment of that which was predicted, and behold the very kings of the earth, who formerly were wont to persecute the Christians, even now brought into subjec- tion to the name of Christ. It was also fore- told that schisms and heresies would arise from His Church, and that under His name they would seek their own glory instead of Christ's, in such places as they might be able to command; and these predictions have been realized.
54. ' ' Will those things, then, which yet remain fail to come to pass? It is manifest that, just as the former class of things which were foretold have come to pass, so will these latter also come to pass. I refer to all the tribulations of the righteous, which yet wait for fulfillment, and to the day of judgment, which will separate all the wicked from the righteous in the resurrection of the dead; — and not only will it thus separate those wicked men who are outside the Church, but also it will set apart for the fire, which is due to such, the chaff of the Church itself, which must be borne with in utmost patience on to the last winnowing. Moreover, they who deride the (doctrine of a) resurrection, be- cause they think that this flesh, inasmuch as it becomes corrupt, cannot rise again, will certainly rise in the same unto punishment, and God will make it plain to such, that He who was able to form these bodies when as yet they were not, is able in a moment to re- store them as they were. But all the faithful who are destined to reign with Christ shall rise with the same body in such wise that they may also be counted worthy to be changed into angelic incorruption; so that they may be made equal unto the angels of God, even as the Lord Himself has promised; x and that they may praise Him without any failure and without any weariness, ever living in Him and of Him, with such joy and blessedness as can be neither expressed nor conceived by man.
55. "Believe these things, therefore, and be on your guard against temptations (for the devil seeks for others who may be brought to perish along with himself); so that not only may that adversary fail to seduce you by the help of those who are without the Church, 1 Luke xx. 36.
3H THE WORKS OF ST. AUGUSTIN.
[Chap. XXVII.
whether they be pagans, or Jews, or heretics; but you yourself also may decline to follow the example of those within the Catholic Church itself whom you see leading an evil life, either indulging in excess in the pleasures of the belly and the throat, or unchaste, or given up to the vain and unlawful observances of curious superstitions, whether they be ad- dicted to (the inanities of) public spectacles, or charms, or divinations of devils,1 or be living in the pomp and inflated arrogance of covetousness and pride, or be pursuing any sort of life which the law condemns and pun- ishes. But rather connect yourself with the good, whom you will easily find out, if you yourself were once become of that character; so that you may unite with each other in wor- shipping and loving God for His own sake;2 for He himself will be our complete reward to the intent that we may enjoy His goodness and beauty3 in that life. He is to be loved, however, not in the way in which any object that is seen with the eyes is loved, but as wisdom is loved, and truth, and holiness, and righteousness, and charity,4 and what- ever else may be mentioned as of kindred nature; and further, with a love conformable to these things not as they are in men, but as they are in the very fountain of incorrupti- ble and unchangeable wisdom. Whomsoever, therefore, you may observe to be loving these things, attach yourself to them, so that through Christ, who became man in order that He might be the Mediator between God and men, you may be reconciled to God. But as regards the perverse, even if they find their way within the walls of the Church, think not 1 Remediorum ant divinationum diabolicarum. Some editions insert sacrilegorum after remediorum — sacrilegious charms or divinations of devils.
2 Gratis. 3 Cf. Zech. ix. 17.
■t Many mss. omit the words: and holiness, and righteousness, and charity.
that they will find their way into the kingdom of heaven; for in their own time they will be set apart, if they have not altered to the better. Consequently, follow the example of good men, bear with the wicked, love all; forasmuch as you know not what he will be to-morrow who to-day is evil. Howbeit, love not the unrighteousness of such; but love the persons themselves with the express intent that they may apprehend righteousness; for not only is the love of God enjoined upon us, but also the love of our neighbor, on which two commandments hang all the law and the prophets.5 And this is fulfilled by no one save the man who has received the (other) gift,6 the Holy Spirit, who is indeed equal with the Father and with the Son; for this same Trinity is God; and on this God every hope ought to be placed. On man our hope ought not to be placed, of whatsoever charac- ter he may be. For He, by whom we are justified, is one thing; and they, together with whom we are justified, are another. Moreover, it is not only by lusts that the devil tempts, but also by the terrors of in- sults, and pains, and death itself. But what- ever a man shall have suffered on behalf of the name of Christ, and for the sake of the hope of eternal life, and shall have endured in constancy, (in accordance therewith) the greater reward shall be given him; whereas, if he shall give way to the devil, he shall be damned along with him. But works of mercy, conjoined with pious humility, meet with this acknowledgment from God, to wit, that He will not suffer His servants to be tempted more than they are able to bear."7 6 One edition reads DomSnum, the Lord, the Holy Spirit, etc., instead of donum.
7 1 Cor. x. 13.
ST. AUGUSTIN: TREATISE ON FAITH AND THE CREED.
[DE FIDE ET SYMBOLO.j TRANSLATED BY PROFESSOR OF SYSTEMATIC THEOLOGY, FREE CHURCH COLLEGE, ABERDEEN.
INTRODUCTORY NOTICE.
The occasion and date of the composition of this treatise are indicated in a statement which Augustin makes in the seventeenth chapter of the First Book of his Retractatio7is.