assert the contrary? For truly all sects that have undertaken to engraft a-ny religion upon men have allowed this resurrection of minds; otherwise, it might be said to them. If the soul rise not, why speakest thou to me? What meanest thou to do in me? If thou dost not make of the worse a better, why speakest thou? If thou dost not make a righteous of the unrighteous, why speakest thou? But if thou dost make righteous of the unrighteous, godly of the ungodly, wise of the foolish, thou confessest that my soul doth rise again, if I comply with thee and believe. So, then, all those that have founded any sect, even of false religion, while they wished to be be- lieved, could not but admit this resurrection of minds: all have agreed concerning this; but many have denied the resurrection of the flesh, and affirmed that the resurrection had taken place already in faith. Such the apos- tle resisteth, saying, " Of whom is Hymeneus and Philetus, who concerning the truth have erred, saying that the resurrection hath taken place already, and overthrow the faith of some."- They said that the resurrection had taken place already, but in such manner that another was not to be expected; and they blamed people who were looking for a resur- rection of the flesh, just as if the resur- rection which was promised were already ac- complished in the act of believing, namely, in the mind. The apostle censures these. Why does he censure them? Did they not affirm what the Lord spoke just now: " The hour Cometh, and now is, when the dead shall hear the voice of the Son of God, and they that henr shall live"? But, saith Jesus to thee, it is of the life of minds that I am hitherto speaking: I am not yet speaking of the life of bodies; but I speak of the life of that which is the life of bodies, that is, of the life of souls, in which the life of bodies exists. For I know that there are bodies lying in the tombs; I know also that your bodies will lie in the tombs. I am not speaking of that resurrection, but I speak of this; in this, rise ye again, lest ye rise to punishment in that. But that ye may know that I speak also of that, what do I add? "For as the Father hath life in Himself, even so hath He given to the Son to have life in Himself." This life which the Father is, which the Son is, to what does it pertain? To the soul or to the body? It is not surely the body tha-t is sensi- ble of that life of wisdom, but the rational mind. For not every soul hath capacity to apprehend wisdom. A brute beast, in fact, has a soul, but the soul of the brute beast Tractate XIX.]
ON THE GOSPEL OF ST. TOHN.
129 cannot apprehend wisdom. It is the human soul, then, that can perceive this Hfe which the Father hath in Him.self, and hath given to the Son to have in Himself; because that is " the true light which enlighteneth," not every soul, but " every man coming into this world." When, therefore, I speak to the mind itself, let it hear, that is, let it obey and live.
15. Wherefore, keep not silent, O Lord, concerning the resurrection of the flesh; lest men believe it not, and we continue reasoners, not preachers. But " as the Father hath life in Himself, even so hath He given to the Son to have life in Himself." Let them that hear, understand; let them believe that they may understand; let them obey that they may live. And that they may not suppose that the resurrection is finished here, let them hear this further: "and hath given Him authority to execute judgment also." Who hath given? The Father. To whom hath He given? To the Son; namely, to whom He gave to have life in Himself, to the same hath He given authority to execute judgment. " Because He is the Son of man." For this is the Christ, both Son of God and Son of man. " In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God." Behold, how He hath given Him to have life in Himself! But because "the Word, was made flesh, and dwelt among us," was made man of the Virgin Mary, He is the Son of man. What, therefore, hath He received as Son of man? Authority to execute judgment.
What judgment? That in the end of the world. Then also there will be a resurrec- tion, but a resurrection of bodies. So, then, God raiseth up souls by Christ, the Son of God; bodies He raiseth up by the same Christ, the Son of man. " Hath given Him authority." He should not have this author- ity did He not receive it; and He should be a man without authority. But the same who is Son of God is also Son of man. For by adhering to the unity of person, the Son of man with the Son of God is made one person, and the Son of God is the same person which the Son of man is. But what characteristic it has, and wherefore, must be distinguished. The Son of man has soul and body. The Son of God, which is the Word of (lod, has man, as the soul has body. And just as soul having body does not make two persons, but one man; so the Word, having man, maketh not two persons, but one Christ. What is man? A rational soul, having a body.
What is Christ? The Word of God, having man. I see of what things I speak, who I 9 the speaker am, and to whom I am speak- ing.
16. Now hear concerning the resurrection of bodies, not me, but the Lord about to speak, on account of those who have risen again by a resurrection from death, by cleav- ing to life. To what life? To a life which knows not death. Why knows not death? Because it knows not mutability. Why knows not mutability? Because it is life in itself. "And hath given Him authority to execute judgment, because He is the Son of man." What judgment, what kind of judgment? "Marvel not at this" which I have said, — gave Him authority to execute judgment, — " for the hour is coming." He does not add, " and now is: " therefore He means to make known to us a certain hour in the end of the world. The hour is now that the dead rise, the hour will be in the end of the world that the dead rise: but that they rise now in the mind, then in the flesh; that they rise now in the mind by the Word of God, the Son of God; then in the flesh by the Word of God made flesh, the Son of man. For it will not be the Father Himself that will come to judg- ment, notwithstanding the Father doth not withdraw Himself from the Son. Flow, then, is it that the Father Himself will not come? In that He will not be seen in the judgment.
"They shall look on Him whom they pierced." ' That form which stood before the judge, will be Judge: that form will judge which was judged; for it was judged unjustly, it will judge justly. There will come the form of a servant, and that same will be apparent. For how could the form of God be made ap- parent to the just and to the unjust? If the judgment were to be only among the just, then the form of God might appear as to the just. But because the judgment is to be of the just and of the unjust, and that it is not permitted to the wicked to see God, — for " blessed are the pure in heart, for they siiall see God," = — such a Judge will appear as may be seen by those whom He is about to crown, and by those whom He is about to condemn. Hence the form of a servant will be seen, the form of God will be hid. The Son of God will be hid in the servant, and the Son of man will be manifest, because to Him " hath He given authority to execute judgment, because He is the Son of man." And because He alone will appear in the form of a servant, but the Father not, since He has not taken upon Him the form of a servant; for that reason He saith above: " The Father jiulgcth not any man, but hath given all judgment to ' John xix. 37.
- Matt. V. 8.
THE WORKS OF ST. AUGUSTIN.
[Tractate XIX.
the Son." Rightly then had it been de- ferred, that the propounder might Himself be the interpreter. For before it was hidden; now, as I think, it is already manifest, that " He gave Him authority to execute judg- ment," that "the Father judgeth not any man, but hath given all judgment to the Son: " because the judgment is to be by that form which the Father hath not. And what kind of judgment? " Marvel not at this, for the hour is coming: " not that which now is, for the souls to rise; but that which is to be, for the bodies to rise.
17. Let Him declare this more distinctly, that the heretical denier of the resurrection of the body may not find a pretext for sophistical cavil, although the meaning al- ready shines out clearly. When it was said above, "The hour is coming," He added, " and now is; " but just now, " The hour is coming," He has not added, "and now is." Let Him, however, by the open truth, burst asunder all handles, all loops and pegs of sophistical attack, all the nooses of ensnaring objections. " Marvel not at this: for the hour is coming, in which all that are in the graves. " What more evident? what more distinct? Bodies are in the graves; souls are not in the graves, either of just or of unjust. The soul of the just man was in the bosom of Abraham; the unjust man's soul was in hell, tormented: neither the one nor the other was in the grave. Above, when He saith, "The hour is coming, and now is," I beseech you give earnest heed. Ye know, brethren, that we get the bread of the belly with toil; with how much greater toil the bread of the mind! With labor you stand and hear, but with greater we stand and speak. If we labor for your sake, you ought to labor with us for your own sake. Above, then, when He said, "The hour is coming," and added, "and now is," what did He subjoin? " When the dead shall hear the voice of the Son of God, and they that hear shall live." He did not say, "All the dead shall hear, and they that hear shall live;" for He meant the unrighteous to be understood. And is it so, that all the unrighteous obey the gospel? The apostle says openly, " But not all obey the gospel." ' But they that hear shall live, because all that obey the gospel shall pass to eternal life by faith: yet all do not obey; and this is now. But certainly, in the end, "All that are in the graves," both the just and the unjust, " shall hear His voice, and come forth." How is it He would not say, "and shall live"? All, indeed, will come forth, but all will not live.
' Rom. X. 16.
For in that which He said above, "And they that hear shall live," He meant it to be under- stood that there is in that very hearing and obeying an eternal and blessed life, which not all that shall come forth from the graves will have. Here, then, both in the mention of graves, and by the expression of a "coming forth" from the graves, we openly under- stand a resurrection of bodies.
18. "All shall hear His voice, and shall come forth." And where is judgment, if all shall hear and all shall come forth? It is as if all were confusion; I see no distinguishing. Certainly Thou hast received authority to judge, because Thou art the Son of man: be- hold, Thou wilt be present in the judgment; the bodies will rise again; but tell us some- thing of the judgment itself, that is, of the separation of the evil and the good. Hear this further, then: "They that have done good into the resurrection of life; they that have done evil into the resurrection of judgment." When above He spoke of a resurrection of minds and souls, did He make any distinction? No, for all "that hear shall live;" because by hearing, viz. by obeying, shall they live. But certainly not all will go to eternal life by rising and coming forth from the graves, — only they that have done well; and they that have done ill, to judgment. For here He has put judgment for punishment. There will also be a separation, not such as there is now. For now we are separated, not by place, but by character, affections, desires, faith, hope, charity. Now we live together with the unjust, though the life of all is not the same: in secret we are distinguished, in secret we are separated; as grain on the floor, not as grain in the granary. On the floor, grain is both separated and mixed: separated, because severed from the chaff; mixed, be- cause not yet winnowed. Then there will be an open separation; a distinguishing of life just as of the character, a reparation as there is m wisdom, so also will there be in bodies. They that have done well will go to live with the angels of God; they that have done evil, to be tormented with the devil and his angels. And the form of a servant will pass away. For to this end He had manifested Himself, that He might execute judgment. After the judgment, He shall go hence, will lead with Him the body of which He is the head, and deliver up the kingdom of God.= Then will openly be seen that form of God which could not be seen by the wicked, to whose vision the form of a servant must be shown. He says also in another place on this wise: 2 I Cor XV. 24.
Tractate XX.]
ON THE GOSPEL OF ST. JOHN, 131 " These shall go away into everlasthig burn- ing " (speaking of certain on the left), "but the just into life eternal;'" of which life He says in another place: "And this is eternal life, that they may know Thee the one true God, and Jesus Christ whom Thou hast sent."- Then will He be there manifested, "who, being in the form of God, thought it not robbery to be equal with God." ^ Then He will manifest Himself, as He has promised to manifest Himself to them that love Him. For " he that loveth me," saith He, " keep- eth my commandments; and he that loveth me shall be loved of my Father; and 1 will love him, and will manifest myself to him."-* He was present in person with those to whom He was speaking: but they saw the form of a servant, they did not see the form of God. They were being led on His own beast to His dwelling to be healed; but now being healed, they will see, because, saith He, " I will manifest myself to him." How is He shown equal to the Father? When He says to Philip, " He that seeth me seeth my Father also. "5 19. "I cannot of myself do anything: as I hear, I judge: and my judgment is just." Else we might have said to Him, " Thou wilt judge, and the Father will not judge, for ' all judgment hath He given to the Son;' it is not. therefore, according to the Father that Thou wilt judge." Hence He added, "I cannot of myself do anything: as I hear, I judge: and my judgment is just; because I I Matt. XXV. 46. 4 John xiv. 21.
= John xvii. 3. S John xiv. 19.
3 Phil. ii. 6.
seek not my own will, but the will of Him that sent me." Undoubtedly the Son quick- eneth whom He will. He seeketh not His own will, but the will of Him that sent Him. Not my own, my proper will; not mine, not the Son of man's; not mine to resist God. For men do their own will, not God's, when they do what they list, not what God com- mands; but when they do what they list, so as yet to follow God's will, they do not their own will, notwithstanding they do what they list to do. Do what thou art bidden will- ingly, and thus shalt thou both do what thou wiliest, and also not do thine own will, but His that biddeth.
20. AMiat then? "As I hear, I judge." The Son " heareth," and the Father " show- eth " to Him, and the Son seeth the Father doing. But we had deferred these matters, in order to handle them, so far as might lie in our abilities, with somewhat greater plain- ness and fullness, should time and strength remain to us after finishing the perusal of the passage. If I say that I am able to speak yet further, you perhaps are not able to go on hearing. Again, perhaps, in your eager- ness to hear, you say, "We are able." Better, then, that I should confess my weak- ness, that, being already fatigued, I am not able to speak longer, than that, when you are I already satiated, I should continue to pour into you what you cannot well digest. Then, as to this promise, which I deferred until to- day, should there be an opportunity, hold me, with the Lord's help, your debtor until i to-morrow.
TRACTATE XX.
Chaptkk Y. 19.
I. Thp: words of our Lord Jesus Christ, especially those recorded by the Evangelist John, — who not without cause leaned on the Lord's bosom, that he might drink in the secrets of that higher wisdom, and by evan- gelizing give forth again what by loving he had drunk in, — are so secret and profound of understanding, that they trouble all who are perverse of heart, and exercise all who are in heart upright. Wlierefore, beloved, give heed to these few words that have been read. Let us see if in any wise we can, by His own gift and help who has willed His words to be recited to us, whicli at that time were heard and committed to writing that they might now be read, what He means in what ye have now heard Him say: " Verily, verily, I say unto you, The Son cannot of Himself do anything, but what He seeth the Father doing: for wluit things soever the Father doeth, these same the Son also doeth in like manner."
2. Now you need to be reminded whence this discourse arose, by reason of what pre- cedes this passage, where the Lord had cured a certain man anu)ng those wlio were lying in the five porches of that pool of Solomon, and to whom He had said, " I'ake up thy bed, and go unto thy house." But this He had done 132 THE WORKS OF ST. AUGUSTIN.
[Tractate XX, on the Sabbath; and hence the Jews, being troubled, were falsely accusing Him as a de- stroyer and transgressor of the law. He then said to them, " My Father worketh even until now, and I work." ' For they, taking the observance of the Sabbath in a carnal sense, fancied that God had, as it were, slept after the labor of framing the world even to this day; and that therefore He had sanctified that day, from which He began to rest as from labor. Now, to our fathers of old there was ordained a sacrament of the Sabbath,^ which we Christians observe spiritually, in abstaining from every servile work, that is, from every sin (for the Lord saith, "Every one that committeth sin is the servant of sin"), and in having rest in our heart, that is, spiritual tranquillity. And although in this life we strive after this rest, yet not until we have departed this life shall we attain to that perfect rest. But the reason why God is said to have rested is, that He made no creature after all was finished. Moreover, the Scripture called it rest, to admonish us that after good works we shall rest. For thus we have it written in Genesis, "And God made all things very good, and God rested on the seventh day/' in order that thou, O man, considering that God Himself is said to have rested after good works, shouldest not expect rest for thyself, until after thou hast wrought good works; and even as God. after He made man in His own image and likeness, and in him finished all His works very good, rested on the seventh day, so mayest thou also not expect rest to thyself, except thou return to that likeness in which thou wast made, which likeness thou hast lost by sin- ning. For, in reality, God cannot be said to have toiled, who " said, and they were done.-" Who is there that, after such facility of work, desires to rest as if after labor? If He com- manded and some one resisted Him, if He commanded and it was not done, and labored that it might be done, then justly He should be said to have rested after labor. But when in that same book of Genesis we read, " God said. Let there be light, and there was light; God said, Let there be a firmament, and the firmament was made,"^ and all the rest were made immediately at His word: to which also the psalm testifies, saying, " He spake, and they were made; He commanded, and they were created," ■• — how could He require rest after the world was made, as if to enjoy leisure after toil, He who in commanding never toiled? Consequently these sayings are mys- tical, and are laid down in this wise that we 2 Ex. XX. 8. 4 Ps. xxxiii. 9.
may be looking for rest aftor this life, pro- vided we have done good works. Accord- ingly, the Lord, restraining the impudence and refuting the error of the Jews, and show- ing them that they did not think rightly of God, says to them, when they were offended at His working men's healing on the Sabbath, " My Father worketh until now, and I work: " do not therefore suppose that my Father so rested on the Sabbath, that thenceforth He doth not work; but even as He now worketh, so I also work. But as the Father without toil, so too the Son without toil. God " said, and they were done; " Christ said to the im- potent man, " Take up thy bed, and go unto thy house," and it was done.
3. But the catholic faith has it, that the works of the Father and of the Son are not separable. This is what I wish, if possible, to speak to you, beloved; but, according to those words of the Lord, " he that is able to receive it, let him receive it." s But he that is not able to receive it, let him not charge it on me, but on his own dullness; and let him turn to Him that opens the heart, that He may pour in what He freely giveth. And, lastly, if any one may not have understood, because I have not declared it as I ought to have declared it, let him excuse the weakness of man, and supplicate the divine goodness. For we have within a Master, Christ. What- ever ye are not able to receive through your ear and my mouth, turn ye in your heart to Him who both teacheth me what to speak, and distributeth to you in what measure He deigns. He who knows what to give, and to whom to give, will help him that seeketh, and open to him that knocketh. And if so be that He give not, let no one call himself for- saken. For it may be that He delays to give something, but He leaves none hungry. If, indeed. He give not at the hour. He is exer- cising the seeker. He is not scorning the suitor. Look ye, then, and give heed to what I wish to say, even if I should not be able to say it. The catholic faith, confirmed by the Spirit, of God in His saints, has this against all heretical perverseness, that the works of the Father and of the Son are in- separable. What is this that I have said? As the Father and the Son are inseparable, so also the works of the Father and of the Son are inseparable. How are the Father and the Son inseparable, since Himself said, " I and the Father are one? " ^ Because the Father and the Son are not two Gods, but one God, the Word and He whose the Word is. One and the Only One, Father and Son Matt.
^ John X. 30.
Tractate XX.]
ON THE GOSPEL OF ST. JOHN.
T --> '^ ^03 bound together -by charit}', One God, and the Spirit of Charity also one, so that Father, Son, and Holy Spirit is made the Trinity. Therefore, not only of the Father and Son, but also of the Holy Spirit; as there is equal- ity and inseparability of persons, so also the works are inseparable. I will tell you yet more plainly what is meant by "the works are inseparable." The catholic faith does not say that God the Father made something, and the Son made some other thing; but what the Father made, that also the Son made, that also the Holy Spirit made. For all things were made by the Word; when "He spake and they were done," it is by the Word they were done, by Christ they were done. For "in the beginning was the Word, and the Word was with God, and the Word was God: all things were made by Him." If all things were made by Him, " God said, Let there be light, and there was light; in the Word He made, by the Word He made.
4. Behold, then, we have now heard the Gospel, where He answered the Jews who were indignant '' that He not only broke the Sabbath, but said also that God was His Father, making Himself equal with God.' For so it is written in the foregoing para- graph. When, therefore, the Son of God, the Truth, made answer to their erring in- dignation, saith He, "Verily, verily, I say unto you. The Son cannot of Himself do anything, but what He seeth the Father doing;" as if He said, " Why are 3'e offended because I have said that God is my Father, and that I make myself equal with God? I am equal in that wise that He begat me; I am equal in that wise that He is not from me, but I from Him." For this is implied in these words: " The Son cannot do anything of Himself, but what He seeth the Father doing." That is, whatever the Son hath to do, the doing it He hath of the Father. Why of the Father hath He the doing it? Because of the Father He hath it that He is Son. Why hath He it of the Father to be Son? Because of the Father He hath it that He is able, of the Father that He is. For, to the Son, both fo be able and io be is the