lecting Roman gods, thereby making it manifest that you are not thoroughly versed in the sacred rites of Rome; and yet you despise and pour contempt on Punic names, as if you were a devotee at the altars of Roman deities. 3. In truth, however, I believe that perhaps you do not value these sacred rites any more than we do, but only take from them some unaccountable pleasure in your time of passing through this world: for you have no hesitation about taking refuge under Virgil's wing, and defending yourself with a line of his : “Each one is drawn by that which pleases himself best." If, then, the authority of Maro pleases you, as you indicate that it does, you will be pleased with such lines as these: "First Saturn came from lofty Olympus, fleeing before the arms of Jupiter, an exile bereft of his realms," 2 — and other such statements, by which he aims at making it understood that Saturn and your other gods like him were men. For he had read much history, confirmed by ancient authority, which Cicero also had read, who makes the same statement in his dialogues, in terms more explicit than we would venture to insist upon, and labours to bring it to the knowledge of men so far as the times in which he lived permitted. 4. As to your statement, that your religious services are to be preferred to ours because you worship the gods in public, but we use more retired places of meeting, let me first ask you how you could have forgotten your Bacchus, whom you consider it right to exhibit only to the eyes of the few who are initiated. You, however, think that, in making mention of the public celebration of your sacred rites, you intended only to make sure that we would place before our eyes the spectacle presented by your magistrates and the chief men of the city when intoxicated and raging along your streets; in which solemnity, if you are possessed by a god, you surely see of what nature he must be who deprives men of their reason. If, however, this madness is only feigned, what say you to this keeping of things hidden in a service which you boast of as public, or what good purpose is served by so base an imposition? Moreover, why do you not foretell future events in your songs, if you are endowed with the prophetic gift? or why do you rob the bystanders, if you are in your sound mind? 5. Since, then, you have recalled to our remembrance by your letter these and other things which I think it better to pass over meanwhile, why may not we make sport of your gods, 1 "Trahit sua quemque voluptas." 2 "Primus ab æthereo venit Saturnis Olympo Arma Jovis fugiens et regnis exsul ademptis." which, as every one who knows your mind, and has read your letters, is well aware, are made sport of abundantly by yourself? Therefore, if you wish us to discuss these subjects in a way becoming your years and wisdom, and, in fact, as may be justly required of us, in connection with our purpose, by our dearest friends, seek some topic worthy of being debated between us; and be careful to say on behalf of your gods such things as may prevent us from supposing that you are intentionally betraying your own cause, when we find you rather bringing to our remembrance things which may be said against them than alleging anything in their defence. In conclusion, however, lest this should be unknown to you, and you might thus be brought unwittingly into jestings which are profane, let me assure you that by the Christian Catholics (by whom a church has been set up in your own town also) no deceased person is worshipped, and that nothing, in short, which has been made and fashioned by God is worshipped as a divine power. This worship is rendered by them only to God Himself, who framed and fashioned all things.3 These things shall be more fully treated of, with the help of the one true God, whenever I learn that you are disposed to discuss them seriously. LETTER XVIII. (A.D. 390.) TO COELESTINUS AUGUSTIN SENDS GREETING. 1. Oh how I wish that I could continually say one thing to you! It is this: Let us shake off the burden of unprofitable cares, and bear only those which are useful. For I do not know whether anything like complete exemption from care is to be hoped for in this world. I wrote to you, but have received no reply. I sent you as many of my books against the Manichæans as I could send in a finished and revised condition, and as yet nothing has been communicated to me as to the impression they have made on your judgment and feelings. It is now a fitting opportunity for me to ask them back, and for you to return them. I beg you therefore not to lose time in sending them, along with a letter from yourself, by which I eagerly long to know what you are doing with them, or with what further help you think that you require still to be furnished in order to assail that error with 4 success. 3 We give the original of this important sentence: Scias a Christianis catholicis (quorum in vestro oppido etiam ecclesia constituta est) nullum coli mortuorum, nihi denique ut numen adorari quod sit factum et conditum a Deo, sed unum ipsum Deum qui fecit et condidit omnia," 4 The sense here obviously requires "vestri" instead of “nos En. viii. 319, 320. | tri," which is in the text. 2. As I know you well, I ask you to accept God grant this! Meanwhile it is otherwise. I and ponder the following brief sentences on a have given to the brother by whom I have sent great theme. There is a nature which is sus- this letter the charge of submitting all my writceptible of change with respect to both place ings to your eminent wisdom and charity, that and time, namely, the corporeal. There is an- they may be read by you. For nothing written other nature which is in no way susceptible of by me will find in you a reluctant reader; for I change with respect to place, but only with re- know the goodwill which you cherish towards spect to time, namely, the spiritual. And there me. And there me. Let me say, however, that if, on reading is a third Nature which can be changed neither in respect to place nor in respect to time: that is, God. Those natures of which I have said that they are mutable in some respect are called creatures; the Nature which is immutable is called Creator. Seeing, however, that we affirm the existence of anything only in so far as it continues and is one (in consequence of which, unity is the condition essential to beauty in every form), you cannot fail to distinguish, in this classification of natures, which exists in the highest possible manner; and which occupies the lowest place, yet is within the range of existence; and which occupies the middle place, greater than the lowest, but coming short of the highest. That highest is essential blessedness; the lowest, that which cannot be either blessed or wretched; and the intermediate nature lives in wretchedness when it stoops towards that which is lowest, and in blessedness when it turns towards that which is highest. He who believes in Christ does not sink his affections in that which is lowest, is not proudly self-sufficient in that which is intermediate, and thus he is qualified for union and fellowship with that which is highest; and this is the sum of the active life to which we are commanded, admonished, and by holy zeal impelled to aspire. LETTER XIX. TO GAIUS AUGUSTIN SENDS GREETING. 1. Words cannot express the pleasure with which the recollection of you filled my heart after I parted with you, and has often filled my heart since then. For I remember that, notwithstanding the amazing ardour which pervaded your inquiries after truth, the bounds of proper moderation in debate were never transgressed by you. I shall not easily find any one who is more eager in putting questions, and at the same time more patient in hearing answers, than you approved yourself. Gladly therefore would I spend much time in converse with you; for the time thus spent, however much it might be, would not seem long. But what avails it to discuss the hindrances on account of which it is difficult for us to enjoy such converse? Enough that it is exceedingly difficult. Perhaps at some future period it may be made very easy; may these things, you approve of them, and perceive them to be true, you must not consider them to be mine otherwise than as given to me; and you are at liberty to turn to that same source whence proceeds also the power given you to appreciate their truth. For no one discerns the truth of that which he reads from anything which is in the mere manuscript, or in the writer, but rather by something within himself, if the light of truth, shining with a clearness beyond what is men's common lot, and very far removed from the darkening influence of the body, has penetrated his own mind. If, however, you discover some things which are false and deserve to be rejected, I would have you know that these things have fallen as dew from the mists of human frailty, and these you are to reckon as truly mine. I would exhort you to persevere in seeking the truth, were it not that I seem to see the mouth of your heart already opened wide to drink it in. I would also exhort you to cling with manly tenacity to the truth which you have learned, were it not that you already manifest in the clearest manner that you possess strength of mind and fixedness of purpose. For all that lives within you has, in the short time of our fellowship, revealed itself to me, almost as if the bodily veil had been rent asunder. And surely the merciful providence of our God can in no wise permit a man so good and so remarkably gifted as you are to be an alien from the flock of Christ. LETTER XX. TO ANTONINUS AUGUSTIN SENDS GREETING. 1. As letters are due to you by two of us, a part of our debt is repaid with very abundant usury when you see one of the two in person; and since by his voice you, as it were, hear my own, I might have refrained from writing, had I not been called to do it by the urgent request of the very person whose journey to you seemed to me to make this unnecessary. Accordingly I now hold converse with you even more satisfactorily than if I were personally with you, because you both read my letter, and you listen to the words of one in whose heart you know that I dwell. I have with great joy studied and pondered the letter sent by your Holiness, because it exhibits both your Christian spirit unsullied by promotion of this end, do not scruple to claim the guile of an evil age, and your heart full of my service, relying upon Him who is our comkindly feeling towards myself. mon Lord, and upon the law of love which we must obey. This especially would I recommend to your pious discretion, that by reading the word of God, and by serious conversation with your partner,' you should either plant the seed or foster the growth in her heart of an intelligent fear of God. For it is scarcely possible that any one who is concerned for the soul's welfare, and is therefore without prejudice resolved to know the will of the Lord, should fail, when enjoying the guidance of a good instructor, to discern the difference which exists between every form of schism and the one Catholic Church. LETTER XXI. LORD BISHOP VALERIUS, MOST BLESSED AND VENERABLE, MY FATHER MOST WARMLY CHERISHED WITH TRUE LOVE IN THE SIGHT OF THE LORD, AUGUSTIN, PRESBYTER, SENDS GREETING IN THE LORD. 2. I congratulate you, and I give thanks to our God and Lord, because of the hope and faith and love which are in you; and I thank you, in Him, for thinking so well of me as to believe me to be a faithful servant of God, and for the love which with guileless heart you cherish towards that which you commend in me; although, indeed, there is occasion rather for congratulation than for thanks in acknowledging your goodwill in this thing. For it is profitable for yourself that you should love for its own sake that goodness which he of course loves who loves another because he believes him to be good, whether that other be or be not what he is supposed to be. One error only is to be carefully avoided in this matter, that we do not think otherwise than truth demands, not of the individual, but of that which is true goodness in TO MY man. But, my brother well-beloved, seeing that you are not in any degree mistaken either in believing or in knowing that the great good for men is to serve God cheerfully and purely, when you love any man because you believe him to share this good, you reap the reward, even though the man be not what you suppose him to be. Wherefore it is fitting that you should on this account be congratulated; but the person whom you love is to be congratulated, not because of his being for that reason loved, but because of his being truly (if it is the case) such an one as the person who for this reason loves him esteems him to be. As to our real character, therefore, and as to the progress we may have made in the divine life, this is seen by Him whose judgment, both as to that which is good in man, and as to each man's personal character, cannot err. For your obtaining the reward of blessedness so far as this matter is concerned, it is sufficient that you embrace me with your whole heart because you believe me to be such a servant of God as I ought to be. To you, however, I also render many thanks for this, that you encourage me wonderfully to aspire after such excellence, by your praising me as if I had already attained it. Many more thanks | still shall be yours, if you not only claim an interest in my prayers, but also cease not to pray for me. For intercession on behalf of a brother is more acceptable to God when it is offered as a sacrifice of love. 3. I greet very kindly your little son, and I pray that he may grow up in the way of obedience to the salutary requirements of God's law. I desire and pray, moreover, that the one true faith and worship, which alone is catholic, may prosper and increase in your house; and if you think any labour on my part necessary for the 1. Before all things I ask your pious wisdom to take into consideration that, on the one hand, if the duties of the office of a bishop, or presbyter, or deacon, be discharged in a perfunctory and time-serving manner, no work can be in this life more easy, agreeable, and likely to secure the favour of men, especially in our day, but none at the same time more miserable, deplorable, and worthy of condemnation in the sight of God; and, on the other hand, that if in the office of bishop, or presbyter, or deacon, the orders of the Captain of our salvation be observed, there is no work in this life more difficult, toilsome, and hazardous, especially in our day, but none at the same time more blessed in the sight of God. But what the proper mode of discharging these duties is, I did not learn either in boyhood or in the earlier years of manhood; and at the time when I was beginning to learn it, I was constrained as a just correction for my sins (for I know not what else to think) to accept the second place at the helm, when as yet I knew not how to handle an oar. 2. But I think that it was the purpose of my Lord hereby to rebuke me, because I presumed, as if entitled by superior knowledge and excellence, to reprove the faults of many sailors before I had learned by experience the nature of their work. Therefore, after I had been sent in among them to share their labours, then I began to feel the rashness of my censures; although even before that time I judged this office to be beset 1 Infirmiori vasi tuo. 2 [A most noble sentence, which contains, as in a nutshell, a whole system of pastoral theology.-P. S.] with many dangers. And hence the tears which some of my brethren perceived me shedding in the city at the time of my ordination, and because of which they did their utmost with the best intentions to console me, but with words which, through their not knowing the causes of my sorrow, did not reach my case at all.' But my experience has made me realize these things much more both in degree and in measure than I had done in merely thinking of them: not that I have now seen any new waves or storms of which I had not previous knowledge by observation, or report, or reading, or meditation; but because I had not known my own skill or strength for avoiding or encountering them, and had estimated it to be of some value instead of none. The Lord, however, laughed at me, and was pleased to show me by actual experience what I am. 3. But if He has done this not in judgment, but in mercy, as I confidently hope even now, when I have learned my infirmity, my duty is to study with diligence all the remedies which the Scriptures contain for such a case as mine, and to make it my business by prayer and reading to secure that my soul be endued with the health and vigour necessary for labours so responsible. This I have not yet done, because I have not had time; for I was ordained at the very time when I was thinking of having, along with others, a season of freedom from all other occupation, that we might acquaint ourselves with the divine Scriptures, and was intending to make such arrangements as would secure unbroken leisure for this great work. Moreover, it is true that I did not at any earlier period know how great was my unfitness for the arduous work which now disquiets and crushes my spirit. But if I have by experience learned what is necessary for a man who ministers to a people in the divine sacraments and word, only to find myself prevented from now obtaining what I have learned that I do not possess, do you bid me perish, father Valerius? Where is your charity? Do you indeed love me? Do you indeed love the Church to which you have appointed me, thus unqualified, to minister? I am well assured that you love both; but you think me qualified, whilst I know myself better; and yet I would not have come to know myself if I had not learned by experience. 4. Perhaps your Holiness replies: I wish to know what is lacking to fit you for your office. The things which I lack are so many, that I could more easily enumerate the things which I have than those which I desire to have. I may venture to say that I know and unreserved ly believe the doctrines pertaining to our salvation. But my difficulty is in the question how I am to use this truth in ministering to the salvation of others, seeking what is profitable not for myself alone, but for many, that they may be saved. And perhaps there may be, nay, beyond all question there are, written in the sacred books, counsels by the knowledge and acceptance of which the man of God may so discharge his duties to the Church in the things of God, or at least so keep a conscience void of offence in the midst of ungodly men, whether living or dying, as to secure that that life for which alone humble and meek Christian hearts sigh is not lost. But how can this be done, except, as the Lord Himself tells us, by asking, seeking, knocking, that is, by praying, reading, and weeping? For this I have by the brethren made the request, which in this petition I now renew, that a short time, say till Easter, be granted me by your unfeigned and venerable charity. 5. For what shall I answer to the Lord my Judge? Shall I say, "I was not able to acquire the things of which I stood in need, because I was engrossed wholly with the affairs of the Church"? What if He thus reply: "Thou wicked servant, if property belonging to the Church (in the collection of the fruits of which great labour is expended) were suffering loss under some oppressor, and it was in thy power to do something in defence of her rights at the bar of an earthly judge, wouldst thou not, leaving the field which I have watered with my blood, go to plead the cause with the consent of all, and even with the urgent commands of some? And if the decision given were against the Church, wouldst thou not, in prosecuting an appeal, go across the sea; and would no complaint be heard summoning thee home from an absence of a year or more, because thy object was to prevent another from taking possession of land required not for the souls, but for the bodies of the poor, whose hunger might nevertheless be satisfied in a way much easier and more acceptable to me by my living trees, if these were cultivated with care? Wherefore, then, dost thou allege that thou hadst not time to learn how to cultivate my field?" Tell me, I beseech you, what could I reply? Are you perchance willing that I should say, The aged Valerius is to blame; for, believing me to be instructed in all things necessary, he declined, with a determination proportioned to his love for me, to give me permission to learn what I had not acquired "? 6. Consider all these things, aged Valerius; consider them, I beseech you, by the goodness and severity of Christ, by His mercy and judgment, by Him who has inspired you with such love for me that I dare not displease you, even when the advantage of my soul is at stake. You, moreover, appeal to God and to Christ to bear witness to me concerning your innocence and charity, and the sincere love which you bear to me, just as if all these were not things about which I may myself willingly take my oath. I therefore appeal to the love and affection which you have thus avouched. Have pity on me, and grant me, for the purpose for which I have asked it, the time which I have asked; and help me with your prayers, that my desire may not be in vain, and that my absence may not be without fruit to the Church of Christ, and to the profit of my brethren and fellow-servants. I know that the Lord will not despise your love interceding for me, especially in such a cause as this; and accepting it as a sacrifice of sweet savour, He will restore me to you, perhaps, within a period shorter than I have craved, thoroughly furnished for His service by the profitable counsels of His written word. LETTER XXII. (A.D. 392.) TO BISHOP AURELIUS, AUGUSTIN, PRESBYTER, SENDS GREETING. CHAP. I. —1. When, after long hesitation, I knew not how to frame a suitable reply to the letter of your Holiness (for all attempts to express my feelings were baffled by the strength of affectionate emotions which, rising spontaneously, were by the reading of your letter much more vehemently inflamed), I cast myself at last upon God, that He might, according to my strength, so work in me that I might address to you such an answer as should be suitable to the zeal for the Lord and the care of His Church which we have in common, and in accordance with your dignity and the respect which is due to you from me. And, first of all, as to your belief that you are aided by my prayers, I not only do not decline this assurance, but I do even willingly accept it. For thus, though not through my prayers, assuredly in yours, our Lord will hear me. As to your most benignant approval of the conduct of brother Alypius in remaining in connection with us, to be an example to the brethren who desire to withdraw themselves from this world's cares, I thank you more warmly than words can declare. May the Lord recompense this to your own soul! The whole company, therefore, of brethren which has begun to grow up together beside me, is bound to you by gratitude for this great favour; in bestowing which, you, being far separated from us only by distance on the surface of the earth, have consulted our interest as one in spirit very near to us. Wherefore, to the utmost of our power we give ourselves to prayer that the Lord may be pleased to uphold along with you the flock which has been committed to you, and may never anywhere forsake you, but be present as your help in all times of need, showing in His dealings with His Church, through your discharge of priestly functions, such mercy as spiritual men with tears and groanings implore Him to manifest. 2. Know, therefore, most blessed lord, venerable for the superlative fulness of your charity, that I do not despair, but rather cherish lively hope that, by means of that authority which you wield, and which, as we trust, has been committed to your spirit, not to your flesh alone, our Lord and God may be able, through the respect due to councils' and to yourself, to bring healing to the many carnal blemishes and disorders which the African Church is suffering in the conduct of many, and is bewailing in the sorrow of a few of her members. For whereas the apostle had in one passage briefly set forth as fit to be hated and avoided three classes of vices, from which there springs an innumerable crop of vicious courses, only one of these that, namely, which he has placed second- is very strictly punished by the Church; but the other two, viz. the first and third, appear to be tolerable in the estimation of men, and so it may gradually come to pass that they shall even cease to be regarded as vices. The words of the chosen vessel are these : "Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying: but put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof." 2 3. Of these three, then, chambering and wantonness are regarded as crimes so great, that any one stained with these sins is deemed unworthy not merely of holding office in the Church, but also of participation in the sacraments; and rightly so. But why restrict such censure to this form of sin alone? For rioting and drunkenness are so tolerated and allowed by public opinion, that even in services designed to honour the memory of the blessed martyrs, and this not only on the annual festivals (which itself must be regarded as deplorable by every one who looks with a spiritual eye upon these things), but every day, they are openly practised. Were this corrupt practice objectionable only because of its being disgraceful, and not on the ground of impiety, we might consider it as a scandal to be tolerated with such amount of forbearance as is within our power. And yet, even in that case, what are we to make of the fact that, when the same apostle had given a long list of vices, among which he mentioned drunkenness, he concluded with the warning that we should not even eat bread I We adopt the conjectural reading "conciliorum." Compare sec. 4, p. 240. 2 Rom. xiii. 13, 14. |