more correct, with only the passage wanting which you charge with being spurious. For example, if you hold that the Epistle of Paul to the Romans is spurious, you must bring forward another incorrupt, or rather another manuscript with the same epistle of the same apostle, free from error and corruption. You say you will not, lest you be suspected of corrupting it. This is your usual reply, and a true one. Were you to do this, we should assuredly have this very suspicion; and all men of any sense would have it too. See then 3 [The stroHR testimony borne by Aucfustin asiainst the perver.se subjective criticism of the Manicha:ans has an important applica- tion to the present time. — A. H. N.]
5S THE WORKS OF ST. AUGUSTIN.
[Chap. XXX.
what you nre to think of your own authority; and consider whetiier it is right to believe your words against these Scriptures, when the simple fact that a manuscript is brought for- ward by you makes it dangerous to put faith in it.
CHAP. 30. THE CHURCH APOSTROPHISED AS TEACHER OF ALL WISDOM. DOCTRINE OF THE CATHOLIC CHURCH.
62. But why say more on this? For who but sees that men who dare to speak thus against the Christian Scriptures, though they may not be what they are suspected of bemg, are at least no Christian^? For to Christians this rule of life is given, that we should love the Lord our God with all the heart, with all the soul, and with all the mind, and our neighbor as ourselves; for on these two com- mandments hang all the law and the prophets. Rightly, then, Catholic Church, most true mother of Christians, dost thou not only teach that God alone, to find whom is the happiest life, must be worshipped in perfect purit}^ and chastity, bringing in no creature as an object of adoration whom we should be required to serve; and from that incorrupt and inviolable eternity to which alone man should be made subject, in cleaving to which alone the rational soul escapes misery, excluding everything made, everything liable to change, everything under the power of time; without confounding what eternity, and truth, and peace itself keeps separate, or separating what a common majesty unites: but thou dost also contain love and charity to our neighbor in such a way, that for all kinds of diseases with which souls are for their sins afflicted, there is found with thee a medicine of prevail- ing efficacy.
63. Thy training and teaching are child- like for children, forcible for youths, peace- ful for the aged, taking into account the age of the mind as well as of the body. Thou subjectest women to their husbands in chaste and faithful obedience, not to gratify passion, but for the propagation of offspring,' and for domestic society. Thou givest to men au- thority over their wives, not to mock the weaker sex, but in the laws of unfeigned love. Thou dost subordinate children to their parents in a kind of free bondage, and dost set parents over their children in a godly rule. Thou bindest brothers to brothers in a re- ligious tie stronger and closer than that of I [This view of the marriage relation seems to have been almost universal in the ancient Church. TertuUian and Clement of Alexandria are fond of dwelling upon it. For Augustin's views more fully stated see his De Bono Conjug-ali, 6. See also an in- teresting excursus on " Continence in Married Life" in Cunning- ham's St. Austin, p. 168. sq. — A. H. N.]
blood. Without violation of the connections of nature and of choice, thou bringest within the bond of mutual love every relationship of kindred, and every alliance of affinity. Tnou teachest servants to cleave to their masters from delight in their task rather than from the necessity of their position. Thou render- est masters forbearing to their servants, from a regard to God their common Master, and more disposed to advise than to compel. Thou unitest citizen to citizen, nation to nation, yea, man to man, from the recollection of their first parents, not only in society but in fra- ternity. Thou teachest kings to seek the good of their peoples; thou counsellest peoples to be subject to their kings. Thou teachest carefully to whom honor is due, to whom regard, to whom reverence, to whom fear, to wnom consolation, to whom admoni- tion, to whom encouragement, to whom disci- pline, to whom rebuke, to whom punishment; showing both how all are not due to all, and how to all love is due, and how injury is due to none.^ 64. Then, after this human love has nour- ished and invigorated the mind cleaving to thy breast, and fitted it for following God, when the divine majesty has begun to disclose itself as far as suffices for man while a dweller on the earth, such fervent charity is produced, and such a flame of divine love is kindled, that by the burning out of all vices, and by the purification and sanctification of the man, it becomes plain how divine are these words, "I am a consuming fire," ^ and, "I have come to send fire on the earth.'' "• These two utterances of one God stamped on both Testaments, exhibit with harmonious testi- mony the sanctification of the soul, pointing forward to the accomplishment of tnat which 2 [If this apostrophe had been addressed to " Christianity " rather than to the " Catholic Church," no Christian could fail to see in it one of the noblest tributes ever bestowed on the religion of Christ. Augustin identified Christianity with the organized body which was far from realizing the ideal that he here sets forth. As an apostrophe to ideal Christianity nothing could be finer. — A. H. N.]
3Deut.iv. 24. Retract, i. 7, §5: — "The Pelagians may think that I have spoken of perfection as attainable in this life. Kut they must not think so. For the fervor of charity which is fitted for following God, and of force enough to consume all vices, can have its origin and growth in this life; but it does not follow that it can here accomplish the purpose of its origin, so that no vice shall remain in the man; although this great effect is produced by this same fervor of charity, when and where this is possible, that as the laver of regeneration purifies from the guilt of all the sins which attach to man's birth, or come from his evil conduct, so this perfection may purify him from all stain from the vices which necessarily attend human infirmity in this world. So we must understand the words of the apostle: 'Christ loved the Church, and gave himself for it; cleansing it with the washing of water by the word, that He might present it to Himself a glorious Chureh, not having spot, or wrinkle, or any such thing ' (Eph. v. 25-27). For in this world there is the washing of water by the word which purifies the Church. But as the whole Church, as long as it is here, says, ' Forgive us our debts,' it certainly is not while here without spot, or wrinkle, or any such thing; but from that which it here receives, it is led on to the glory which is not here, and to perfection.
4 Luke xii. 49.
CHAP. XXXI.] OF THE MORALS OF THE CATHOLIC CHURCH.
59 is also quoted in the New Testament from the Old: " Death is swallowed up in victory. O death, where is thy sting? Where. O death, is thy contest?" ' Could these heretics un- derstand this one saying, no longer proud but quite reconciled, they would worship God nowhere but with thee and in thy bosom. In thee, as is fit, divine precepts are kept by widely-scattered multitudes. In thee, as is fit, it is well understood how much more heinous sin is when the law is known than when it is unknown. For "the sting of death is sin, and the strength of sin is the law," ^ which adds to the force with which the consciousness of disregard of the precept strikes and slays. In thee it is seen, as is fit, how vain is effort under the law, when lust lays waste the mind, and is held in check by fear of punishment, instead of being overborne by the love of virtue. Thine, as is fit, are the man}' hospitable, the many friendly, the many compassionate, the many learned, the many chsste, the many saints, the many so ardent in their love to God, that in perfect continence and amazing indifference to this world they find happiness even in solitude.
CHAP. 31. THE LIFE OF THE ANACHORETES AND CCENOBITES SET AGAINST THE CONTI- NENCE OF THE MANICH^ANS.
65. What must we think is seen by those who can live without seeing their fellow- creatures, though not without loving them? It must be something transcending human things in contemplating which man can live without seeing his fellow-man. Hear now, ye Manichsans, the customs and notable continence of perfect Christians, who have thought it right not only to praise but also to practise the height of chastity, that you may be restrained, if there is any shame in you, from vaunting your abstinence before unin- structed minds as if it were the hardest of all things. I will speak of tilings of which you are not ignorant, though you hide them from us. For who does not know that there is a daily increasing multitude of Christian men of absolute continence spread all over the world, especially in the East and in Egypt, as you cannot help knowing?
66. I will sny nothing of those to whom I just now alluded, who, in complete seclusion from the view of men, inhabit regions utterly barren, content with simple bread, which is brought to them periodically, and with water, enjoying communion with God, to whom in purity of mind they cleave, and most blessed in contemplating His beauty, which can be 2 I Cor. XV. 56 seen only by the understanding of saints. I will say nothing of tliem, because some people think them to have abandoned human things more than they ought, not considering how much those may benefit us in their minds by prayer, and in their lives by example, whose bodies we are not permitted to see. But to discuss this point would take long, and would be fruitless; for if a man does not of his own accord regard this high pitch of sanctity as admirable and honorable, how can our speak- ing lead him to do so? Only the Mani- chsans, who make a boast of nothing, should be reminded that the abstinence and con- tinence of the great saints of the Catholic Church has gone so far, that some think it should be checked and recalled within the limits of humanity, — so far above men, even in the judgment of those who disapprove, have their minds soared.
67. But if this is beyond our tolerance, who can but admire and commend those who, slighting and discarding the pleasures of this world, living together in a most chaste and holy society, unite in passing their time in prayers, in readings,, in discussions, without any swell- ing of pride, or noise of contention, or sullen- ness of envy; hut quiet, modest, peaceful, their life is one of perfect harmony and devo- tion to God, an offering rnost acceptable to Him from whom the power to do those things is obtained? No one possesses anything of his own; no one is a burden to another. They work with their hands in such occupations as may feed their bodies without distracting their minds from God. The product of their toil they give to the decans or tithesmen, — so called from being set over the tithes, — so that no one is occupied with the care of his body, either in food or clothes, or in anything else required for daily use or for tlie common ail- ments. These decans, again, arranging everything with great care, and meeting promptly the demands made by that life on account of bodily infirmities, have one called " father,'' to whom they give in their ac- counts. These fathers are not only more saintly in their conduct, but also distinguished for divine learning, and of high char- acter in every way; and without priile they supermtend those whom they call their chil- dren, having themselves great authority in giving orders, and meeting with willing obe- dience from those under their charge. At the close of the day they assemble from their separate dwellings before their meal to hear their father, assembling to the number of three tliousand at least for one father; for one may have even a much larger number than this. Thev listen with astonishing 6o THE WORKS OF ST. AUGUSTIN.
[Chap. XXXIII.
eagerness in perfect silence, and give ex- pression to the feelings of their minds as moved by the words of the preacher, in groans, or tears, or signs of joy without noise or shouting. Then there is refreshment for the body, as much as health and a sound con- dition of the body requires, every one check- ing unlawful appetite, so as not to go to ex- cess even in the poor, inexpensive fare pro- vided. So they not only abstain from flesh and wine, in order to gain the mastery over their passions, but also from those things which are only the more likely to whet the appetite of the palate and of the stomach, from what some call their greater cleanness, which often serves as a ridiculous and dis- graceful excuse for an unseemly taste for ex- quisite viands, as distant from animal food. Whatever they possess in addition to what is required for their support (and much is ob- tained, owing to their industry and frugality), they distribute to the needy with greater care than they took in procuring it for themselves. For while they make no effort to obtain abun- dance, they make every effort to prevent their abundance remaining with them, — so much so, that they send shiploads to places in- habited by poor people. I need say no more on a matter known to all.'
68. Such, too, is the life of the women, who serve God assiduously and chastely, living apart and removed as far as propriety demands from the men, to whom they are united only in pious affection and in imitation of virtue. No young men are allowed access to them, nor even old men, however respectable and approved, except to the porch, in order to furnish necessary supplies. For the women occupy and maintain themselves by working in wool, and hand over the cloth to the brethren, from whom, in return, they get what they need for food. Such customs, such a life, such arrangements, such a system, I could not commend as it deserves, if I wished to commend it; besides, I am afraid that it would seem as if 1 thought it unlikely to gain acceptance from the mere description of it, if I considered myself obliged to add an ornamental eulogium to the simple narrative. Ye Manichasans, find fault here if you can. Do not bring into prominence our tares before men too blind to discriminate.
CHAP. 32. PRAISE OF THE CLERGY.
69. There is not, however, such narrow- ness in the moral excellence of the Catholic I [This picture of coenobitic life, even in its purest form, is doubtless idealized. It is certain that the monasteries very soon became hot-beds of vice, and the refuge of the scum of society. — A. H. N.]
Church as that I should limit my praise of it to the life of those here mentioned. For how many bishops have I known most excellent and holy men, how many presbyters, how many deacons, and ministers of all kinds of the divine sacraments, whose virtue seems to me more admirable and more worthy of commendation on account of the greater difficulty of preserving it amidst the manifold varieties of men, and in this life of turmoil! For they preside over men needing cure as much as over those already cured. The vices of the crowd must be borne with in order that they may be cured, and the plague must be endured before it is subdued. To keep here the best way of life and a mind calm and peaceful is very hard. Here, in a word, we are among people who are learning to live. There they live.
CHAP. 33. ANOTHER KIND OF MEN LIVING TO- GETHER IN CITIES. FASTS OF THREE DAYS.
70. Still I would not on this account cast a slight upon a praiseworthy class of Christians, — those, namely, who live together in cities, quite apart from common life. I saw at Milan a lodging-house of saints, in number not a. few, presided over by one presbyter, a man of great excellence and learning. At Rome I knew several places where there was in each one eminent for weight of character, and prudence, and divine knowledge, presid- ing over all the rest who lived with him, in Christian charity, and sanctity, and liberty. These, too, are not burdensome to any one; but, in the Eastern fashion, and on the au- thority of the Apostle Paul, they maintain themselves with their own hands. I was told that many practised fasts of quite amazing severity, not merely taking only one meal daily towards night, which is everywhere quite common, but very often continuing for three days or more in succession without food or drink. And this among not men only, but women, who also live together in great num- bers as widows or virgins, gaining a livelihood by spinning and weaving, and presided over in each case by a woman of the greatest judg- ment and experience, skilled and accom- plished not only in directing and forming moral conduct, but also in instructing the understanding. = 71. With all this, no one is pressed to en- dure hardships for which he is unfit; nothing is imposed on any one against his will; nor is he condemned by the rest because he con- 2 [Augustin ascribes a broadmindedness and charitableness tn the ascetics of his time which was doubtless quite subjective. The ascetics of that aire with whose history we are acquainted were nut of this type. Jerome is an exa.nple. — A. H. N.]
Chap. XXXIV.] OF THE MORALS OF THP: CATHOLIC CHURCH.
6l fesses himself too feeble to imitate them: for they bear in mind how strongly Scripture enjoins charity on all; they bear in mind, " To the pure all things are pure," ' and " Not that which entereth into your mouth defileth you, but that which cometh out of it." ^ Ac- cordingly, all their endeavors are concerned not about the rejection of kinds of food as polluted, but about the subjugation of inor- dinate desire and the maintenance of brotherly love. They remember, " Meats for the belly, and the belly for meats; but God shall destroy both it and them;"^ and again, " Neither if we eat shall we abound, nor if we refrain from eating shall we be in want; " * and, above all, this: "It is good, my brethren, not to eat flesh, nor drink wine, nor anything whereby thy brother is offended;" for this passage shows that love is the end to be aimed at in all these things. " For one man," he says, " believes that he can eat all things: another, who is weak, eateth herbs. He that eateth, let him not despise him that eateth not; and let not him that eateth not judge him that eateth: for God hath approved him. Who art thou that thou shouldest judge another man's servant? To his own master he stands or falls; but he shall stand: for God is able to make him to stand." And a little after: " He that eateth, to the Lord he eateth, and giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks." And also in what follows: "So every one of us shall give account of himself to God. Let us not, then, any more judge one another: but judge this rather, that ye place no stumbling-block, or cause of offence, in the way of a brother. I know, and am confident in the Lord Jesus, that there is nothing common in itself: but to him that thinketh anything to be common, to him it is common." Could he have shown better that it is not in the things we eat, but in the mind, that there is a power able to pollute it, and therefore that even those who are fit to think lightly of these things, and know perfectly that they are not polluted if they take any food in mental superiority, without being gluttons, should still have regard to charity? See what he adds: " For if thy brother be grieved with thy meat, now walkest thou not charitably." 5 72. Read the rest: it is too long to quote all. You will find that those able to think lightly of such things,- — that is, those of greater strength and stability,— are told that they must nevertheless abstain, lest those should be offended who from their weakness 3 I Cor. VI. 13.
are still in need of such abstinence. Tiie people I was describing know and observe these things; for they are Christians, not heretics. They understand Scripture according to the apostolic teaching, not according to the presumptuous and fictitious name of apostle/ Him that eats not no one despises; him that eats no one judges; he who is weak eats herbs. Many who are strong, however, do this for the sake of the weak; with many the reason for so doing is not this, but that they may have a cheaper diet, and may lead a life of the greatest tranquillity, with the least expensive provision for the support of the body. "For all things are lawful forme," he says; " but I will not be brought under the power of any." 7 Thus many do not eat flesh, and yet do not superstitiously regard it as unclean. And so the same people who abstain when in health take it when unwell without any fear, if it is required as a cure. Many drink no wine; but they do not think that wine defiles them; for they cause it to be given with the greatest propriety and modera- tion to people of languid temperament, and, in short, to all who cannot have bodily health without it. When some foolishly refuse it, they counsel them as brothers not to let a silly superstition make them weaker instead of making them holier. They read to them the apostle's precept to his disciple to '' take a little wine for his many infirmities." * Then they diligently exercise piety; bodily exercise, they know, profiteth for a short time, as the same apostle says.^ 73. Those, then who are able, and they are without number, abstain both from flesh and from wine for two reasons: either for the iv'eakness of their brethren, or for their own liberty. Charity is principally attended to. There is charity in their choice of diet, charity in their speech, charity in their dress, charity in their looks. Charity is the point where they meet, and the plan by which they act. To transgress against charity is thought criminal, like transgressing against God. Whatever opposes this is attacked and ex- pelled; whatever injures it is not allowed to continue for a single day. They know that it has been so enjoined l)y Christ and the apostles; that without it all things are empty, with it all are fulfilled.
CHAP. 34. — THE CHURCH IS NOT TO RK BLAMED FOR THE CONDUCT OF BAD CHRISTIANS, WORSHIPPERS OF TOMBS AND PICTURES.
74. Make objections against these, ye 6 See title of the Epistle of Manichxus, Centra Faust, xiii. 4.
62 THE WORKS OF ST. AUGUSTIN.
[CiiAP. XXXV.
]\Ianichieans, if you can. Look at these people, and speak of them reproachfully, if you dare, without falsehood. Compare their fasts with your fasts, their chastity with yours; compare them to yourselves in dress, food, self-restraint, and, lastly, in charity. Com- pare, which is most to the point, their pre- cepts with yours. Then you will see the difference between show and sincerity, between the right way and the wrong, between faith and imposture, between strength and inflated- ness, between happiness and wretchedness, between unity and disunion; in short, between the sirens of superstition and the harbor of religion.
75. Do not summon against me professors of the Christian name, who neither know nor give evidence of the power of their profes- sion/ Do not hunt up the numbers of ignor- ant people, who even in the true religion are superstitious, or are so given up to evil pas- sions as to forget what they have promised to God. I know that there are many wor- shippers of tombs and pictures. I know that there are many who drink to great excess over the dead, and who, in the feasts which they make for corpses, bury themselves over the buried, and give to their gluttony and drunkenness the name of religion. I know that there are many who in words have re- nounced this world, and }^et desire to be bur- dened with all the weight of worldly things, and rejoice in such burdens. Nor is it sur- prising that among so many multitudes you should find some by condemning whose life you may deceive the unwary and seduce them from Catholic safety; for in your small numbers you are at a loss when called on to show even one out of those whom you call thai elect who keeps the precepts, which in your indefensible superstition you profess. How silly those are, how impious, how mischievous, and to what extent they are neglected by most, nearly all of you, I have shown in another volume.