CHAP. 30.-THE CHURCH APOSTROPHISED As TEACHER OF ALL WISDOM. what you are to think of your own authority; blood. Without violation of the connections and consider whether it is right to believe of nature and of choice, thou bringest within your words against these Scriptures, when the the bond of mutual love every relationship of simple fact that a manuscript is brought for- kindred, and every alliance of affinity. Thou ward by you makes it dangerous to put faith teachest servants to cleave to their masters in it. from delight in their task rather than from the necessity of their position. Thou renderest masters forbearing to their servants, from a regard to God their common Master, and more disposed to advise than to compel. Thou 62. But why say more on this? For who unitest citizen to citizen, nation to nation, yea, but sees that men who dare to speak thus man to man, from the recollection of their against the Christian Scriptures, though they first parents, not only in society but in framay not be what they are suspected of being, ternity. Thou teachest kings to seek the are at least no Christians? For to Christians good of their peoples; thou counsellest this rule of life is given, that we should love peoples to be subject to their kings. Thou the Lord our God with all the heart, with all teachest carefully to whom honor is due, to the soul, and with all the mind, and our whom regard, to whom reverence, to whom neighbor as ourselves; for on these two com- fear, to whom consolation, to whom admonimandments hang all the law and the prophets. tion, to whom encouragement, to whom disciRightly, then, Catholic Church, most true pline, to whom rebuke, to whom punishment; mother of Christians, dost thou not only showing both how all are not due to all, and teach that God alone, to find whom is the happiest life, must be worshipped in perfect purity and chastity, bringing in no creature as an object of adoration whom we should be ished and invigorated the mind cleaving to required to serve; and from that incorrupt and thy breast, and fitted it for following God, inviolable eternity to which alone man should when the divine majesty has begun to disclose be made subject, in cleaving to which alone itself as far as suffices for man while a dweller the rational soul escapes misery, excluding on the earth, such fervent charity is produced, and such a flame of divine love is kindled, everything made, everything liable to change, and such a flame of divine love is kindled, everything under the power of time; without that by the burning out of all vices, and by confounding what eternity, and truth, and the purification and sanctification of the man, peace itself keeps separate, or separating it becomes plain how divine are these words, what a common majesty unites: but thou dost "I am a consuming fire," and, "I have also contain love and charity to our neighbor come to send fire on the earth." These two in such a way, that for all kinds of diseases utterances of one God stamped on both with which souls are for their sins afflicted, Testaments, exhibit with harmonious testithere is found with thee a medicine of prevail-mony the sanctification of the soul, pointing ing efficacy. forward to the accomplishment of that which 63. Thy training and teaching are childlike for children, forcible for youths, peaceful 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 authority 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 religious tie stronger and closer than that of [This view of the marriage relation seems to have been almost universal in the ancient Church. Tertullian and Clement of Alexandria are fond of dwelling upon it. For Augustin's views more fully stated see his De Bono Conjugali, 6. See also an interesting excursus on "Continence in Married Life" in CUNNINGHAM'S St. Austin, p. 168. sq.-A. H. N.] how to all love is due, and how injury is due to none. 64. Then, after this human love has nour 3 rather than to the Catholic Church," no Christian could fail to 2 [If this apostrophe had been addressed to "Christianity' 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.] But 3 Deut. iv. 24. Retract. i. 7, 85:-"The Pelagians may think that I have spoken of perfection as attainable in this life. 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 and gave himself for it; cleansing it with the washing of water by understand the words of the apostle: Christ loved the Church, the word, that He might present it to Himself a glorious Church, 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. 66 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 understand 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 many hospitable, the many friendly, the many compassionate, the many learned, the many chaste, 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 NENCE OF THE MANICHEANS. seen only by the understanding of saints. I will say nothing of them, 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 speaking lead him to do so? Only the Manichæans, who make a boast of nothing, should be reminded that the abstinence and continence 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 swelling of pride, or noise of contention, or sullenness of envy; but quiet, modest, peaceful, their life is one of perfect harmony and devotion to God, an offering most acceptable to 65. What must we think is seen by those Him from whom the power to do those things is obtained? No one possesses anything of who can live without seeing their fellowhis own; no one is a burden to another. They creatures, though not without loving them? It must be something transcending human work with their hands in such occupations as things in contemplating which man can live may feed their bodies without distracting their without seeing his fellow-man. Hear now, minds from God. The product of their toil ye Manichæans, the customs and notable they give to the decans or tithesmen,—so continence of perfect Christians, who have called from being set over the tithes,—so that 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 uninstructed minds as if it were the hardest of all things. I will speak of things 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 say 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 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 the common ailments. These decans, again, arranging everything with great care, and meeting account of bodily infirmities, have one called promptly the demands made by that life on father," to whom they give in their ac 66 counts. These fathers are not only more saintly in their conduct, but also distinguished for divine learning, and of high character in every way; and without pride they superintend those whom they call their children, having themselves great authority in giving orders, and meeting with willing obedience 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 thousand at least for one father; for one may have even a much larger number than this. They listen with astonishing eagerness in perfect silence, and give ex- Church as that I should limit my praise of it pression to to the feelings of their minds to the life of those here mentioned. For how as moved by the words of the preacher, in many bishops have I known most excellent groans, or tears, or signs of joy without noise and holy men, how many presbyters, how or shouting. Then there is refreshment for many deacons, and ministers of all kinds of the body, as much as health and a sound con- the divine sacraments, whose virtue seems to dition of the body requires, every one check- me more admirable and more worthy of ing unlawful appetite, so as not to go to ex-commendation on account of the greater cess even in the poor, inexpensive fare pro- difficulty of preserving it amidst the manifold vided. So they not only abstain from flesh varieties of men, and in this life of turmoil! and wine, in order to gain the mastery over For they preside over men needing cure as their passions, but also from those things much as over those already cured. The vices which are only the more likely to whet the of the crowd must be borne with in order that appetite of the palate and of the stomach, they may be cured, and the plague must be from what some call their greater cleanness, endured before it is subdued. To keep here which often serves as a ridiculous and dis- the best way of life and a mind calm and graceful excuse for an unseemly taste for ex- peaceful is very hard. Here, in a word, we quisite viands, as distant from animal food. are among people who are learning to live. Whatever they possess in addition to what is There they live. required for their support (and much is obtained, 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.' CHAP. 33.-ANOTHER KIND OF MEN LIVING TO GETHER IN CITIES. FASTS OF THREE DAYS. I saw at At 70. Still I would not on this account cast a those, namely, who live together in cities, slight upon a praiseworthy class of Christians, Milan a lodging-house of saints, in number quite apart from common life. not a few, presided over by one presbyter, a 68. Such, too, is the life of the women, who Rome I knew several places where there was man of great excellence and learning. serve God assiduously and chastely, living in each one eminent for weight of character, apart and removed as far as propriety demands and prudence, and divine knowledge, presid from the men, to whom they are united only ing over all the rest who lived with him, in in pious affection and in imitation of virtue. Christian charity, and sanctity, and liberty. No young men are allowed access to them, These, too, are not burdensome to any one; nor even old men, however respectable and but, in the Eastern fashion, and on the auapproved, except to the porch, in order to thority of the Apostle Paul, they maintain furnish necessary supplies. For the women themselves with their own hands. occupy and maintain themselves by working that many practised fasts of quite amazing in wool, and hand over the cloth to the brethren, from whom, in return, they get daily towards night, which is everywhere quite severity, not merely taking only one meal what they need for food. Such customs, such a life, such arrangements, such a system, common, but very often continuing for three I could not commend as it deserves, if I wished days or more in succession without food or drink. And this among not men only, but to commend it; besides, I am afraid that it would seem as if I thought it unlikely to gain bers as widows or virgins, gaining a livelihood women, who also live together in great numacceptance from the mere description of it, if I considered myself obliged to add an by spinning and weaving, and presided over if I considered myself obliged to add an in each case by a woman of the greatest judgornamental eulogium to the simple narrative. ment and experience, skilled and accomYe Manichæans, find fault here if you can. plished not only in directing and forming Do not bring into prominence our tares before moral conduct, but also in instructing the men too blind to discriminate. understanding.2 CHAP. 32.-PRAISE OF THE CLERGY. 69. There is not, however, such narrowness in the moral excellence of the Catholic I [This picture of cœnobitic 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.] I was told 71. With all this, no one is pressed to endure 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 to the ascetics of his time which was doubtless quite subjective. The ascetics of that age with whose history we are acquainted were not of this type. Jerome is an exa.nple.-A. H. N.J fesses himself too feeble to imitate them: for are still in need of such abstinence. The they bear in mind how strongly Scripture people I was describing know and observe enjoins charity on all: they bear in mind, these things; for they are Christians, not "To the pure all things are pure," and "Not heretics. They understand Scripture accordthat which entereth into your mouth defileth ing to the apostolic teaching, not according you, but that which cometh out of it." Ac- to the presumptuous and fictitious name of cordingly, all their endeavors are concerned apostle. Him that eats not no one despises; not about the rejection of kinds of food as him that eats no one judges; he who is weak polluted, but about the subjugation of inor- eats herbs. Many who are strong, however, dinate desire and the maintenance of brotherly do this for the sake of the weak; with many love. They remember, "Meats for the belly, the reason for so doing is not this, but that and the belly for meats; but God shall destroy they may have a cheaper diet, and may lead a both it and them;" and again, "Neither if life of the greatest tranquillity, with the least we eat shall we abound, nor if we refrain from expensive provision for the support of the eating shall we be in want; "' and, above all, body. "For all things are lawful for me," this: "It is good, my brethren, not to eat he says; "but I will not be brought under the flesh, nor drink wine, nor anything whereby power of any." Thus many do not eat flesh, thy brother is offended;" for this passage and yet do not superstitiously regard it as shows that love is the end to be aimed at in unclean. And so the same people who abstain all these things. "For one man," he says, when in health take it when unwell without "believes that he can eat all things: another, any fear, if it is required as a cure. Many who is weak, eateth herbs. He that eateth, drink no wine; but they do not think that let him not despise him that eateth not; and wine defiles them; for they cause it to be let not him that eateth not judge him that given with the greatest propriety and moderaeateth: for God hath approved him. Who tion to people of languid temperament, and, art thou that thou shouldest judge another in short, to all who cannot have bodily health man's servant? To his own master he stands without it. When some foolishly refuse it, or falls; but he shall stand: for God is able they counsel them as brothers not to let a to make him to stand." And a little after: silly superstition make them weaker instead "He that eateth, to the Lord he eateth, and of making them holier. They read to them giveth God thanks; and he that eateth not, to the apostle's precept to his disciple to the Lord he eateth not, and giveth God" take a little wine for his many infirmities." 8 thanks." And also in what follows: So Then they diligently exercise piety; bodily every one of us shall give account of himself exercise, they know, profiteth for a short to God. Let us not, then, any more judge time, as the same apostle says.? 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."s 46 73. Those, then who are able, and they are without number, abstain both from flesh and from wine for two reasons: either for the weakness 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 expelled; whatever injures it is not allowed to continue for a single day. They know that it has been so enjoined by Christ and the apostles; that without it all things are empty, with it all are fulfilled. 72. Read the rest: it is too long to quote all. You will find that those able to think CHAP. 34.—THE CHURCH IS NOT TO BE BLAMED 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 FOR THE CONDUCT OF BAD CHRISTIANS, 74. Make objections against these, ye Manichæans, if you can. Look at these add to them others still worse, are indeed people, and speak of them reproachfully, if allowed to remain in the field of the Lord, you dare, without falsehood. Compare their and to grow along with the good seed; but fasts with your fasts, their chastity with yours; the time for separating the tares will come.2 compare them to yourselves in dress, food, Or if, from their having at least the Christian self-restraint, and, lastly, in charity. Com- name, they are to be placed among the chaff pare, which is most to the point, their pre- rather than among thistles, there will also cepts with yours. Then you will see the come One to purge the floor and to separate difference between show and sincerity, between the chaff from the wheat, and to assign to the right way and the wrong, between faith each part (according to its desert) the due and imposture, between strength and inflated-reward.3 ness, between happiness and wretchedness, TO THE BAPTIZED BY THE APOSTLES. between unity and disunion; in short, between CHAP. 35.-MARRIAGE AND PROPERTY ALLOWED the sirens of superstition and the harbor of religion. 75. Do not summon against me professors 77. Meanwhile, why do you rage? why does party spirit blind your eyes? Why do of the Christian name, who neither know nor give evidence of the power of their profes- you entangle yourselves in a long defence of sion. Do not hunt up the numbers of ignor- such great error? Seek for fruit in the field, ant people, who even in the true religion are seek for wheat in the floor: they will be found superstitious, or are so given up to evil pas- easily, and will present themselves to the insions as to forget what they have promised quirer. Why do you look so exclusively at to God. I know that there are many wor the dross? Why do you use the roughness of shippers of tombs and pictures. I know that the hedge to scare away the inexperienced there are many who drink to great excess from the fatness of the garden? There is a over the dead, and who, in the feasts which proper entrance, though known to but a few; they make for corpses, bury themselves over and by it men come in, though you disthe buried, and give to their gluttony and believe it, or do not wish to find it. In the drunkenness the name of religion. I know Catholic Church there are believers without that there are many who in words have re- number who do not use the world, and there nounced this world, and yet desire to be bur- are those who "use it," in the words of the dened with all the weight of worldly things, apostle, as not using it," as was proved in and rejoice in such burdens. those times when Christians were forced to Nor is it surworship idols. For then, how many wealthy prising that among so many multitudes you worship idols. should find some by condemning whose life men, how many peasant householders, how you may deceive the unwary and seduce many merchants, how many military men, them from Catholic safety; for in your small how many leading men in their own cities, numbers you are at a loss when called on to and how many senators, people of both sexes, show even one out of those whom you call the giving up all these empty and transitory elect who keeps the precepts, which in your things, though while they used them they indefensible superstition you profess. How were not bound down by them, endured death silly those are, how impious, how mischievous, for the salutary faith and religion, and proved and to what extent they are neglected by to unbelievers that instead of being posmost, nearly all of you, I have shown in sessed by all these things they really possessed another volume. you them? 66 4 76. My advice to you now is this: that 78. Why do you reproach us by saying should at least desist from slandering the that men renewed in baptism ought no longer Catholic Church, by declaiming against the to beget children, or to possess fields, and conduct of men whom the Church herself houses, and money? Paul allows it. For, condemns, seeking daily to correct them as as cannot be denied, he wrote to believers, wicked children. Then, if any of them by after recounting many kinds of evil-doers who good will and by the help of God are cor- shall not possess the kingdom of God: "And 66 but ye are washed, rected, they regain by repentance what they such were you," he says: had lost by sin. Those, again, who with but ye are sanctified, but ye are justified in wicked will persist in their old vices, or even 2 [Augustin's ideal representation of Christianity and his identification of the organized Catholic Church with Christianity is quite inconsistent with the practice of the Church which he here seeks to justify. No duty is more distinctly enjoined upon believers in the New Testament than separation from unbelievers and evil doers. But such separation is impracticable in an established Church such as that to which Augustin rejoiced to belong.A. H. N.] 4 1 Cor. vii. 31. 3 Matt. iii. 13, and xiii. 24-43. |