 CHAPTER I I cannot express, my beloved son Laurentius, the delight with which I witness your progress and knowledge, and the earnest desire I have, that you should be a wise man. Not one of those of whom it is said, Where is the wise? Where is the scribe? Where is the disputer of this world? hath not God made foolish the wisdom of this world? But one of those of whom it is said, The multitude of the wise is the welfare of the world, and such as the Apostle wishes those to become whom he tells, I would have you wise unto that which is good, and simple concerning evil. Now just as no one can exist of himself, so no one can be wise of himself, but only by the enlightening influence of him of whom it is written, All wisdom cometh from the Lord. CHAPTER II The true wisdom of man is piety. You find this in the book of Holy Job. For we read there what wisdom itself has said to man. Behold, the fear of the Lord, pietos, that is wisdom. If you ask further what is meant in that place by pietos, the Greek calls it more definitely theosebeia, that is, the worship of God. The Greeks sometimes call piety usebeia, which signifies right worship, though this of course refers especially to the worship of God. But when we are defining in what man's true wisdom consists, the most convenient word to use is that which distinctly expresses the fear of God. And can you, who are anxious that I should treat of great matters in few words, wish for a briefer form of expression? Or perhaps you are anxious that this expression should itself be briefly explained, and that I should unfold in a short discourse the proper mode of worshiping God. CHAPTER III So if I should answer that God is to be worshiped with faith, hope, and love, you will at once say that this answer is too brief, and will ask me briefly to unfold the objects of each of these three graces, what we are to believe, what we are to hope for, and what we are to love. And when I have done this, you will have an answer to all the questions you asked in your letter. If you have kept a copy of your letter, you can easily turn it up and read it over again. If you have not, you will have no difficulty in recalling it when I refresh your memory. CHAPTER IV You are anxious, you say, that I should write a sort of handbook for you, which you might always keep beside you, containing answers to the questions you put. What ought to be man's chief end in life? What he ought, in view of the various heresies, chiefly to avoid? To what extent religion is supported by reason? But there is a reason that lends no support to faith when faith stands alone. What is the starting point? What is the goal of religion? What is the sum of the whole body of doctrine? What is the sure and proper foundation of the Catholic faith? Now undoubtedly, you will know the answers to all these questions if you know thoroughly the proper objects of faith, hope, and love. For these must be the chief, nay, the exclusive objects of pursuit in religion. One who speaks against these is either a total stranger to the name of Christ, or is a heretic. These are to be defended by reason which must have its starting point either in the bodily senses or in the intuitions of the mind. And what we have neither had experience of through our bodily senses, nor have been able to reach through the intellect, must undoubtedly be believed in the testimony of those witnesses by whom the scriptures, justly called divine, were written, and who by divine assistance were enabled, either through bodily sense or intellectual perception, to see or to foresee the things in question. Chapter 5 Moreover when the mind has been imbued with the first elements of that faith which worketh by love, it endeavors by purity of life to attain unto sight, where the pure and perfect in heart know that unspeakable beauty, the full vision of which is supreme happiness. There surely is an answer to your question as to what is the starting point, and what the goal. We begin in faith, and are made perfect by sight. This also is the sum of the whole body of doctrine. But the sure and proper foundation of the Catholic faith is Christ. For other foundations, says the apostle, can no man lay than that is laid, which is Jesus Christ. Nor are we to deny that this is the proper foundation of the Catholic faith, because it may be supposed that some heretics hold this in common with us. For if we carefully consider the things that pertain to Christ, we shall find that among these heretics who call themselves Christians, Christ is present in name only. Indeed, and in truth, he is not among them. But to show this would occupy us too long, for we should require to go over all the heresies which have existed, which do exist, or which could exist, under the Christian name, and to show that this is true in the case of each, a discussion which would occupy so many volumes as to be all but interminable. Chapter 6 Now you ask of me a handbook, that is, one that can be carried in the hand, not one to load your shells. To return then to the three graces through which, as I have said, God should be worshiped, faith, hope, and love, to state what are the true and proper objects of each of these is easy. But to defend this true doctrine against the assaults of those who hold an opposite opinion requires much fuller and more elaborate instruction, and the true way to obtain this instruction is not to have a short treatise put into one's hands, but to have a great zeal kindled in one's heart. Chapter 7 For you have the creed and the Lord's prayer. What can be briefer to hear or to read? What easier to commit to memory? Then, as the result of sin, the human race was groaning under a heavy load of misery, and was in urgent need of the divine compassion, one of the prophets, anticipating the time of God's grace, declared, and it shall come to pass that whosoever shall call on the name of the Lord shall be delivered. Hence the Lord's prayer. But the apostle, when for the purpose of commending this very grace, had quoted this prophetic testimony, he immediately added, how then shall they call on him in whom they have not believed? Hence the creed. In these two you have those three graces exemplified. Faith believes, hope and love pray. But without faith the last two cannot exist, and therefore we may say that faith also prays. Once it is written, how shall they call on him in whom they have not believed? Chapter 8 Again can anything be hoped for which is not an object of faith? It is true that a thing which is not an object of hope may be believed. What true Christian, for example, does not believe in the punishment of the wicked, and yet such and one does not hope for it. And the man who believes that punishment to be hanging over himself, and who shrinks in horror from the prospect, is more properly said to fear than to hope. In these two states of mind the poet carefully distinguishes when he says, Permit the fearful to have hope. Another poet who is usually much superior to this one makes a wrong use of the word when he says, If I have been able to hope for so great a grief as this. And some grammarians take this case as an example of impropriety of speech, saying, He said sperare to hope instead of timere to fear. Accordingly faith may have for its object evil as well as good, for both good and evil are believed, and the faith that believes them is not evil but good. Faith moreover is concerned with the past, the present, and the future, all three. We believe, for example, that Christ died, an event in the past. We believe that he is sitting at the right hand of God, a state of things which is present. We believe that he will come to judge the quick and the dead, an event of the future. Again, faith applies both to one's own circumstances and to those of others. Everyone, for example, believes that his own existence had a beginning and was not eternal, and he believes the same both of other men and other things. Many of our beliefs in regard to religious matters, again, have reference not merely to other men but to angels also. But hope has for its object only what is good, only what is future, and only what affects the man who entertains the hope. For these reasons, then, faith must be distinguished from hope not merely as a matter of verbal propriety but because they are essentially different. The fact that we do not see either what we believe or what we hope for is all that is common to faith and hope. In the epistle to the Hebrews, for example, faith is defined and eminent defenders of the Catholic faith have used the definition as a standard, the evidence of things not seen. Although, should anyone say that he believes, that is, has grounded his faith not on words nor on witnesses nor on any reasoning whatever but on the direct evidence of his own senses, he would not be guilty of such an impropriety of his speech as to be justly liable to the criticism you saw, therefore you did not believe. And hence it does not follow that an object of faith is not an object of sight. But it is better that we should use the word faith as the scriptures have taught us, applying it to those things which are not seen. Concerning hope, again, the apostle says, hope that is seen is not hope. For what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it. When then we believe that good is about to come, this is nothing else but to hope for it. Now what shall I say of love? Without it faith profits nothing, and in its absence hope cannot exist. The apostle James says, the devils also believe and tremble. That is, they, having neither hope nor love, but believing that what we love and hope for is about to come, are in terror. And so the apostle Paul approves and commends the faith that worketh by love, and this certainly cannot exist without hope. Wherefore there is no love without hope, no hope without love, and neither love nor hope without faith. CHAPTER 9 When then the question is asked what we are to believe in regard to religion, it is not necessary to probe into the nature of things as was done by those whom the Greeks call physici. Nor need we be an alarm lest the Christian should be ignorant of the force and number of the elements, the motion and order and eclipses of the heavenly bodies, the form of the heavens, the species and the natures of animals, plants, stones, fountains, rivers, mountains, about chronology and distances, the signs of coming storms, and a thousand other things which those philosophers either have found out or think they have found out. For even these men themselves, endowed though they are with so much genius, burning with zeal, abounding in leisure, tracking some things by the aid of human conjecture, searching into others with the aids of history and experience, have not found out all things, and even their boasted discoveries are often mere guesses than certain knowledge. It is enough for the Christian to believe that the only cause of all created things, whether heavenly or earthly, whether visible or invisible, is the goodness of the Creator, the one true God, and that nothing exists but Himself that does not derive its existence from Him, and that He is the Trinity, to which the Father and the Son be gotten of the Father, and the Holy Spirit proceeding from the same Father, but one in the same Spirit of Father and Son. CHAPTER X By the Trinity, thus supremely and equally and unchangeably good, all things were created. And these are not supremely and equally and unchangeably good, but yet they are good, even taken separately. Taken as a whole, however, they are very good, because their ensemble constitutes the universe in all its wonderful order and beauty. CHAPTER XI. And in the universe, even that which is called evil, when it is regulated and put in its own place, only enhances our admiration of the good. For we enjoy and value the good more when we compare it with the evil. For the Almighty God, who, as even the heathen acknowledge, has supreme power over all things, being himself supremely good, would never permit the existence of anything evil among his works, if he were not so omnipotent and good, that he can bring good even out of evil. For what is that which we call evil but the absence of good? In the bodies of animals, disease and wounds mean nothing but the absence of health. For when a cure is affected, that does not mean that the evils which were present, namely the diseases and wounds, go away from the body and dwell elsewhere, they altogether cease to exist. For the wound or disease is not a substance but a defect in the fleshly substance, the flesh itself being a substance and therefore something good, of which those evils, that is, privations of the good which we call health, are accidents. Just in the same way, what are called vices in the soul are nothing but privations of natural good. And when they are cured, they are not transferred elsewhere. When they cease to exist in the healthy soul, they cannot exist anywhere else. CHAPTER XII. All things that exist, therefore, seeing that the Creator of them all is supremely good, are themselves good. But because they are not, like their Creator, supremely and unchangeably good, their good may be diminished and but for good to be diminished is an evil, although, however much it may be diminished, it is necessary, if the being is to continue, that some good should remain to constitute the being. For however small or of whatever kind the being may be, the good which makes it a being cannot be destroyed without destroying the being itself. An uncorrupted nature is justly held in esteem, but if, still further, it be incorruptible, it is undoubtedly considered of still higher value. When it is corrupted, however, its corruption is an evil because it is deprived of some sort of good. For if it be deprived of no good, it receives no injury. But it does receive injury, therefore, it is deprived of good. Therefore, so long as a being is in process of corruption, there is in it some good of which it is being deprived. And if a part of the being should remain which cannot be corrupted, this will certainly be an incorruptible being, and accordingly the process of corruption will result in the manifestation of this great good. But if it do not cease to be corrupted, neither can it cease to possess good of which corruption may deprive it. But if it should be thoroughly and completely consumed by corruption, there will then be no good left because there will be no being. Wherefore corruption can consume the good only by consuming the being. Every being, therefore, is a good, a great good if it cannot be corrupted, a little good if it can, but in any case only the foolish or ignorant will deny that it is a good. And if it be wholly consumed by corruption, then the corruption itself must cease to exist as there is no being left in which it can dwell. CHAPTER XIII Accordingly there is nothing of what we call evil if there be nothing good, but a good which is wholly without evil is a perfect good, a good on the other hand which contains evil is a faulty or imperfect good, and there can be no evil where there is no good. From all this we arrive at the curious result that since every being so far as it is a being is good, when we say that a faulty being is an evil being, we just seem to say that what is good is evil, and that nothing but what is good can be evil, seeing that every being is good, and that no evil can exist except in a being. Nothing then can be evil except something which is good. And although this, when stated, seems to be a contradiction, yet the strictness of reasoning leaves us no escape from the conclusion. We must however beware of incurring the prophetic condemnation, woe unto them that call evil good, and good evil, that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter. And yet our Lord says, an evil man out of the evil treasure of his heart bringeth forth that which is evil. Now what is an evil man but an evil being, for a man is a being? Now if a man is a good thing because he is a being, what is an evil man but an evil good? Yet when we accurately distinguish these two things, we find that it is not because he is a man that he is an evil, or because he is wicked that he is a good, but that he is a good because he is a man, and an evil because he is wicked. Whoever then says to be a man is an evil, or to be wicked is a good, falls under the prophetic denunciation, woe unto them that call evil good, and good evil, for he condemns the work of God, which is the man, and praises the defective man, which is the wickedness. Therefore every being, even if it be a defective one, insofar as it is a being, is good, and insofar as it is defective is evil. CHAPTER XIV Accordingly in the case of these contraries which we call good and evil, the rule of the logicians, that two contraries cannot be predicated at the same time of the same thing, does not hold. No weather is at the same time dark and bright. No food or drink is at the same time sweet and bitter. No body is at the same time and in the same place, black and white, none is at the same time and in the same place deformed and beautiful. And this rule is found to hold in regard to many, indeed nearly all contraries, that they cannot exist at the same time in any one thing. But although no one can doubt that good and evil are contraries, not only can they exist at the same time, but evil cannot exist without good, or in anything that is not good. Good, however, can exist without evil. For a man or an angel can exist without being wicked, but nothing can be wicked except a man or an angel. And so far as he is a man or an angel, he is good. So far as he is wicked, he is an evil. And these two contraries are so far co-existent that if good did not exist in what is evil, neither could evil exist, because corruption could not have either a place to dwell in or a source to spring from if there were nothing that could be corrupted, and nothing can be corrupted except what is good, for corruption is nothing else but the destruction of good. From what is good, then, evils arose, and except in what is good they do not exist, nor was there any other source from which any evil nature could arise. For if there were, then, insofar as this was a being, it was certainly a good, and a being which was incorruptible would be a great good, and even one which was corruptible must be to some extent a good, for only by corrupting what was good in it could corruption do it harm. CHAPTER XV But when we say that evil springs out of good, let it not be thought that this contradicts our Lord saying, a good tree cannot bring forth evil fruit. For, as he who is the truth says, you cannot gather grapes of thorns, because grapes do not grow on thorns. But we see that on good soil both vines and thorns may be grown, and in the same way, just as an evil tree cannot bring forth good fruit, so an evil will cannot produce good works. But from the nature of man which is good, may spring either a good or an evil will, and certainly there was at first no source from which an evil will could spring except the nature of angel or of man which was good. And our Lord himself clearly shows this in the very same place where he speaks about the tree and its fruit. For he says, either make the tree good and his fruit good, or else make the tree corrupt and his fruit corrupt. Clearly enough warning us that evil fruits do not grow on a good tree nor good fruits on an evil tree, but that nevertheless the ground itself, by which he meant those whom he was then addressing, might grow either kind of trees. CHAPTER XVI Now in view of these considerations, when we are pleased with that line of morrow, happy the man who is attained to the knowledge of the causes of things, we should not suppose that it is necessary to happiness to know the causes of the great physical convulsions, causes which lie hid in the most secret recesses of nature's kingdom, whence comes the earthquake whose force makes the deep seas to swell and burst their barriers, and again to return upon themselves and settle down. While we ought to know the causes of good and evil as far as man may in this life know them, in order to avoid the mistakes and troubles of which this life is so full, for our aim must always be to reach that state of happiness in which no trouble shall distress us, and no error mislead us. If we must know the causes of physical convulsions, there are none which it concerns us more to know than those which affect our own health. But seeing that, in our ignorance of these, we are feigned to resort to physicians, it would seem that we might bear with considerable patience our ignorance of the secrets that lie hid in the earth and heavens. CHAPTER XVII For although we ought with the greatest possible care to avoid error, not only in great, but even in little things, and although we cannot err except through ignorance, it does not follow that if a man is ignorant of a thing, he must forthwith fall into error. That is rather the fate of the man who thinks he knows what he does not know. For he accepts what is false as if it were true, and that is the essence of error. But it is a point of very great importance what the subject is in regard to which a man makes a mistake. For on one in the same subject we rightly prefer an instructed man to an ignorant one, and a man who is not an error to one who is. In the case of different subjects, however, that is when one man knows one thing, and another a different thing, and when what the former knows is useful, and what the latter knows is not so useful, or is actually hurtful, who would not in regard to the things the latter knows prefer the ignorance of the former to the knowledge of the latter? For there are points on which ignorance is better than knowledge, and in the same way it has sometimes been an advantage to depart from the right way, in traveling, however, not in morals. It has happened to myself to take the wrong road where two ways met, so that I did not pass by the place where an armed band of donatists lay and wait for me. Yet I arrived at the place whither I was bent, though by a round about route, and when I heard of the ambush I congratulated myself on my mistake, and gave thanks to God for it. Now who would not rather be the traveller who made a mistake like this, than the highwayman who made no mistake? And hence perhaps it is that the Prince of Poets puts these words into the mouth of a lover in misery. How I am undone, how I have been carried away by an evil error. For there is an error which is good, as it not merely does no harm, but produces some actual advantage. But when we look more closely into the nature of truth, and consider that to error is just to take the false for the true, and the true for the false, or to hold what is certain as uncertain, and what is uncertain as certain, and that error in the soul is hideous and repulsive just in proportion as it appears fair and plausible when we utter it, or assent to it, saying, yea, yea, nay, nay. Only this life that we live is wretched indeed if only on this account that sometimes in order to preserve it it is necessary to fall into error. God forbid that such should be that other life, where truth itself is the life of the soul, where no one deceives and no one is deceived. But here men deceive and are deceived, and they are more to be pitied when they lead others astray than when they are themselves led astray by putting trust in liars. Yet so much does a rational soul shrink from what is false, and so earnestly does it struggle against error, that even those who love to deceive are most unwilling to be deceived. For the liar does not think that he errs, but that he leads another who trusts him into error. And certainly he does not err in regard to the matter about which he lies if he himself knows the truth. But he is deceived in this, that he thinks his lie does him no harm, whereas every sin is more hurtful to the sinner than to the sinned against. End of chapters 1 through 17, recorded by Darren L. Slider, Fort Worth, Texas, on April 10, 2007. The N. Caridian by St. Augustine, translated by Professor J. F. Shaw. CHAPTER XVIII But here arises a very difficult and very intricate question about which I once wrote a large book, finding it necessary to give it an answer. The question is this, whether at any time it can become the duty of a good man to tell a lie. For some go so far as to contend that there are occasions on which it is a good and pious work to commit perjury even, and to say what is false about matters that relate to the worship of God and about the very nature of God himself. To me, however, it seems certain that every lie is a sin, though it makes a great difference with what intention and on what subject one lies. For the sin of the man who tells a lie to help another is not so heinous as that of the man who tells a lie to injure another. And the man who, by his lying, puts a traveler on the wrong road, does not do so much harm as the man who, by false or misleading representations, distorts the whole course of a life. No one, of course, is to be condemned as a liar who says what is false, believing it to be true, because such and one does not consciously deceive, but rather is himself deceived. And on the same principle, a man is not to be accused of lying, though he may sometimes be open to the charge of rashness, if, through carelessness, he takes up what is false and holds it as true. But on the other hand, the man who says what is true, believing it to be false, is so far as his own consciousness is concerned, a liar. For in saying what he does not believe, he says what to his own conscience is false, even though it should in fact be true. Nor is the man, in any sense, free from lying, who with his mouth speaks the truth without knowing it, but in his heart wills to tell a lie. And therefore, not looking at the matter spoken of, but solely at the intention of the speaker, the man who unwittingly says what is false, thinking all the time that it is true, is a better man than the one who unwittingly says what is true, but in his conscience intends to deceive. For the former does not think one thing and say another, but the latter, though his statements may be true in fact, has one thought in his heart and another on his lips. And that is the very essence of lying. But when we come to consider truth and falsehood in respect to the subject spoken of, the point on which one deceives or is deceived becomes a matter of the utmost importance. For although, as far as a man's own conscience is concerned, it is a greater evil to deceive than to be deceived, nevertheless it is a far less evil to tell a lie in regard to matters that do not relate to religion than to be led into error in regard to matters the knowledge and belief of which are essential to the right worship of God. To illustrate this by example, suppose that one man should say if someone who is dead that he is still alive knowing this to be untrue, and that another man should, being deceived, believe that Christ's child at the end of some time, make the time as long as you please, die. Would it not be incomparably better to lie like the former than to be deceived like the latter? And would it not be a much less evil to lead some man into the former error than to be led by any man into the latter? CHAPTER XIX In some things, then, it is a great evil to be deceived. In some it is a small evil, in some no evil at all, and in some it is an actual advantage. It is to his grievous injury that a man is deceived when he does not believe what leads to eternal life or believes what leads to eternal death. It is a small evil for a man to be deceived when, by taking falsehood for truth, he brings upon himself temporal annoyances, for the patience of the believer will turn even these to a good use, as when, for example, taking a bad man for a good, he receives injury from him. But one who believes a bad man to be good, and yet suffers no injury, is nothing the worse for being deceived, nor does he fall under the prophetic denunciation, woe to those who call evil good. For we ought to understand that this is spoken not about evil men, but about the things that make men evil. Hence the man who calls adultery good falls justly under that prophetic denunciation. But the man who calls the adulterer good, thinking him to be chaste, and not knowing him to be an adulterer, falls into no error in regard to the nature of good and evil, but only makes a mistake as to the secrets of human conduct. He calls the man good on the ground of believing him to be what is undoubtedly good. He calls the adulterer evil and the pure man good. And he calls this man good not knowing him to be an adulterer, but believing him to be pure. Further, if by making a mistake one escape death, as I have said above once happened to me, one even derives some advantage from one's mistake. But when I assert that in certain cases a man may be deceived without any injury to himself, or even with some advantage to himself, I do not mean that the mistake in itself is no evil or is in any sense of good. I refer only to the evil that is avoided or the advantage that is gained through making the mistake. For the mistake, considered in itself, is an evil. A great evil if it concerned a great matter, a small evil if it concerned a small matter, but yet always an evil. For who that is of sound mind can deny that it is an evil to receive what is false as if it were true, and to reject what is true as if it were false, or to hold what is uncertain as certain, and what is certain as uncertain. But it is one thing to think a man good when he is really bad, which is a mistake. It is another thing to suffer no ulterior injury in consequence of the mistake, supposing that the bad man whom we think good inflicts no damage upon us. In the same way, it is one thing to think that we are on the right road when we are not. It is another thing when this mistake of ours, which is an evil, leads to some good, such as saving us from an ambush of wicked men. CHAPTER XXI I am not sure whether mistakes such as the following, when one forms a good opinion of a bad man, not knowing what sort of man he is, or when, instead of the ordinary perceptions through the bodily senses, other appearances of a similar kind present themselves which we perceive in the spirit, but think we perceive in the body, or perceive in the body, but think we perceive in the spirit. Such a mistake as the Apostle Peter made when the angel suddenly freed him from his chains and imprisonment, and he thought he saw a vision. Or when, in the case of sensible objects themselves, we mistake rough for smooth, or bitter for sweet, or think that putrid matter has a good smell, or when we mistake the passing of a carriage for thunder, or mistake one man for another, the two being very much alike, as often happens in the case of twins. Hence our great poet calls it a mistake pleasing to parents. For these and other mistakes of this kind ought to be called sins. Nor do I now undertake to solve a very naughty question which perplexed those very acute thinkers, the academic philosophers, whether a wise man ought to give his assent to anything, seeing that he may fall into error by assenting to falsehood, for all things as they assert are either unknown or uncertain. Now I wrote three volumes shortly after my conversion to remove out of my way the objections which lie, as it were, on the very threshold of faith. And assuredly it was necessary, at the very outset, to remove this utter despair of reaching truth which seems to be strengthened by the arguments of these philosophers. Now in their eyes every error is regarded as a sin, and they think that error can only be avoided by entirely suspending belief. For they say that the man who asserts to what is uncertain falls into error, and they strive by the most acute but most audacious arguments to show that, even though a man's opinion should by chance be true, yet that there is no certainty of its truth owing to the impossibility of distinguishing truth from falsehood. But with us the just shall live by faith. Now if assent to be taken away, faith goes too, for without assent there can be no belief. And there are truths, whether we know them or not, which must be believed if we would attain to a happy life, that is, to eternal life. But I am not sure whether one ought to argue with men who not only do not know that there is an eternal life before them, but do not know whether they are living at the present moment. Nay, say that they do not know what it is impossible they can be ignorant of. For it is impossible that anyone should be ignorant that he is alive, seeing that if he be not alive it is impossible for him to be ignorant. For not knowledge merely, but ignorance too, can be an attribute only of the living. But forsooth they think that by not acknowledging that they are alive they avoid error, when even their very error proves that they are alive, since one who is not alive cannot err. As then it is not only true but certain that we are alive, so there are many other things both true and certain, and God forbid that it should ever be called wisdom and not the height of folly to refuse assent to these. CHAPTER XXI But as to those matters in regard to which our belief or disbelief, and indeed their truth or supposed truth or falsity, or of no importance whatever, so far as attaining the kingdom of God is concerned, to make a mistake in such matters as not to be looked on as a sin, or at least as a very small and trifling sin. In short, a mistake in matters of this kind, whatever its nature and magnitude, does not relate to the way of approach to God, which is the faith of Christ that worketh by love. For the mistake pleasing to parents, in the case of the twin children, was no deviation from this way. Nor did the Apostle Peter deviate from this way when, thinking that he saw a vision, he so mistook one thing for another, that till the angel who delivered him had departed from him, he did not distinguish the real objects among which he was moving from the visionary objects of a dream. Nor did the patriarch Jacob deviate from this way when he believed that his son, who was really alive, had been slain by a beast. In the case of these and other false impressions of the same kind, we are indeed deceived, but our faith in God remains secure. We go astray, but we do not leave the way that leads us to him. But yet these errors, though they are not sinful, are to be reckoned among the evils of this life, which is so far made subject to vanity that we receive what is false as if it were true, reject what is true as if it were false, and cling to what is uncertain as if it were certain. And although they do not trench upon that true and certain faith through which we reach eternal blessedness, yet they have much to do with that misery in which we are now living. And assuredly if we were now in the enjoyment of the true and perfect happiness that lies before us, we should not be subject to any deception through any sense, whether of body or of mind. CHAPTER XXII But every lie must be called a sin, because not only when a man knows the truth, but even when, as a man may be, he is mistaken and deceived, it is his duty to say what he thinks in his heart, whether it be true or whether he only think it to be true. But every liar says the opposite of what he thinks in his heart with purpose to deceive. Now it is evident that speech was given to man not that men might therewith deceive one another, but that one man might make known his thoughts to another. To use speech then for the purpose of deception and not for its appointed end is a sin. Nor are we to suppose that there is any lie that is not a sin, because it is sometimes possible by telling a lie to do service to another. For it is possible to do this by theft also, as when we steal from a rich man who never feels the loss, to give to a poor man who is sensibly benefited by what he gets. And the same can be said of adultery also, when, for instance, some woman appears likely to die of love unless we consent to her wishes, while if she lived she might purify herself by repentance. But yet no one will assert that on this account such an adultery is not a sin. And if we justly place so high a value upon chastity, what offence have we taken at truth that, while no prospect of advantage to another will lead us to violate the former by adultery, we should be ready to violate the latter by lying? It cannot be denied that they have attained a very high standard of goodness who never lie except to save a man from injury. But in the case of men who have reached this standard, it is not the deceit but their good intention that is justly praised, and sometimes even rewarded. It is quite enough that the deception should be pardoned without its being made an object of laudation, especially among the heirs of the new covenant, to whom it is said, let your communication be, yea, yea, nay, nay, for whatsoever is more than these cometh of evil. And it is on account of this evil which never ceases to creep in, while we retain this mortal vesture, that the co-heirs of Christ themselves say, forgive us our debts. CHAPTER XXIII As it is right that we should know the causes of good and evil, so much of them at least as will suffice for the way that leads us to the kingdom, where there will be life without the shadow of death, truth without any alloy of error, and happiness unbroken by any sorrow, I have discussed these subjects with the brevity which my limited space demanded. And I think there cannot now be any doubt that the only cause of any good that we enjoy is the goodness of God, and that the only cause of evil is the falling away from the unchangeable good of a being made good, but changeable, first in the case of an angel, and afterwards in the case of man. CHAPTER XXIV This is the first evil that befell the intelligent creation, that is, its first privation of good. Following upon this, crept in, and now even in opposition to man's will, ignorance of duty, and lust after what is hurtful, and these brought in their train error and suffering, which, when they are felt to be imminent, produce that shrinking of the mind which is called fear. Further, when the mind detains the objects of its desire, however hurtful or empty they may be, error prevents it from perceiving their true nature, or its perceptions are overborn by a diseased appetite, and so it is puffed up with a foolish joy. From these fountains of evil which spring out of defect, rather than superfluity, flows every form of misery that besets a rational nature. CHAPTER XXV And yet such a nature in the midst of all its evils could not lose the craving after happiness. Now the evils I have mentioned are common to all who, for their wickedness, have been justly condemned by God, whether they be men or angels. But there is one form of punishment peculiar to man, the death of the body. God had threatened him with this punishment of death if he should sin, leaving him indeed to the freedom of his own will, but yet commanding his obedience under pain of death, and he placed him amid the happiness of Eden, as it were in a protected nook of life, with the intention that, if he preserved his righteousness, he should thence ascend to a better place. CHAPTER XXVI Thence, after his sin, he was riven into exile, and by his sin the whole race of which he was the root was corrupted in him, and thereby subjected to the penalty of death. And so it happens that all descended from him, and from the woman who had led him into sin, and was condemned at the same time with him, being the offspring of carnal lust on which the same punishment of disobedience was visited, were tainted with the original sin, and were by it drawn through diverse errors and sufferings into that last and endless punishment which they suffer in common with the fallen angels, the corruptors and masters, and the partakers of their doom. And thus by one man sin entered into the world, and death by sin, and so death passed upon all men for that all have sinned. By the world the apostle, of course, means in this place the whole human race. CHAPTER XXVII Thus then matters stood. The whole mass of the human race was under condemnation, was lying steeped and wallowing in misery, and was being tossed from one form of evil to another, and, having joined the faction of the fallen angels, was paying the well-merited penalty of that impious rebellion. For whatever the wicked freely do, through blind and unbridled lust, and whatever they suffer against their will in the way of open punishment, this all evidently pertains to the just wrath of God. But the goodness of the Creator never fails either to supply life and vital power to the wicked angels, without which their existence would soon come to an end, or, in the case of mankind, who spring from a condemned and corrupt stock, to impart form and life to their seed, to fashion their members, and through the various seasons of their life and in the different parts of the earth, to quicken their senses, and bestow upon them the nourishment they need. For he judged it better to bring good out of evil than not to permit any evil to exist. And if he had determined that in the case of men, as in the case of the fallen angels, there should be no restoration to happiness, would it not have been quite just that the being who rebelled against God, who in the abuse of his freedom spurned and transgressed the command of his Creator when he could so easily have kept it, who defaced in himself the image of his Creator by stubbornly turning away from his light, who by an evil use of his free will broke away from his wholesome bondage to the Creator's laws? Would it not have been just that such a being should have been wholly and to all eternity deserted by God, and left to suffer the everlasting punishment he had so richly earned? Certainly so God would have done, had he been only just and not also merciful, and had he not designed that his unmerited mercy should shine forth the more brightly, in contrast with the unworthiness of its objects. CHAPTER XXVIII Whilst some of the angels then, in their pride and impiety, rebelled against God, and were cast down from their heavenly abode into the lowest darkness, the remaining numbered dwelt with God in eternal and unchanging purity and happiness. For all were not sprung from one angel who had fallen and been condemned, so that they were not all, like men, involved by one original sin in the bonds of an inherited guilt, and so made subject to the penalty which one had incurred. But when he who afterwards became the devil was with his associates in crime exalted in pride, and by that very exaltation was with them cast down, the rest remained steadfast in piety and obedience to their Lord, and obtained, what before they had not enjoyed, a sure and certain knowledge of their eternal safety and freedom from the possibility of falling. CHAPTER XXIX And so it pleased God, the Creator and Governor of the universe, that, since the whole body of the angels had not fallen into rebellion, the part of them which had fallen should remain in perdition eternally, and that the other part which had remained steadfastly loyal should rejoice in the sure and certain knowledge of their eternal happiness. But that, on the other hand, mankind, who constituted the remainder of the intelligent creation, having perished without exception under sin, both original and actual, and the consequent punishments should be in part restored, and should fill up the gap which the rebellion and fall of the devils had left in the company of the angels. For this is the promise to the saints, that at the resurrection they shall be equal to the angels of God. And thus the Jerusalem which is above, which is the mother of us all, the city of God, shall not be spoiled of any of the number of her citizens, shall perhaps reign over even a more abundant population. We do not know the number either of the saints or of the devils, but we know that the children of the Holy Mother who was called barren on earth shall succeed to the place of the fallen angels, and shall dwell forever in that peaceful abode from which they fell. But the number of the citizens, whether as it now is, or as it shall be, is present to the thoughts of the great Creator who calls those things which are not as though they were, and ordereth all things in measure, and number, and weight. CHAPTER 30 With this part of the human race to which God has promised pardon and a share in his eternal kingdom, can they be restored through the merit of their own works? God forbid. For what good work can a lost man perform except so far as he has been delivered from perdition? Can they do anything by the free determination of their own will? Again I say, God forbid. For it was by the evil use of his free will that man destroyed both it and himself. For as a man who kills himself must of course be alive when he kills himself, but after he has killed himself ceases to live and cannot restore himself to life. So when man by his own free will sinned, then sin being victorious over him, the freedom of his will was lost. For of whom a man is overcome, of the same as he brought in bondage. This is the judgment of the apostle Peter. And as it is certainly true, what kind of liberty, I ask, can the bond slave possess, except when it pleases him to sin? For he is freely in bondage who does with pleasure the will of his master. Accordingly, he who is the servant of sin is free to sin. And hence he will not be freed to do right until, being freed from sin, he shall begin to be the servant of righteousness. And this is true liberty, for he has pleasure in the righteous deed. And it is at the same time a holy bondage, for he is obedient to the will of God. But once comes this liberty to do right to the man who is in bondage and sold under sin, except he be redeemed by him who has said, If the Son shall make you free, ye shall be free indeed. And before this redemption is wrought in a man, when he is not yet freed to do what is right, how can he talk of the freedom of his will and his good works, except he be inflated by that foolish pride of boasting which the apostle restrains when he says, By grace are ye saved, through faith? CHAPTER 31 Godless men should arrogate to themselves the merit of their own faith at least, not understanding that this too is the gift of God, this same apostle who says in another place that he had obtained mercy of the Lord to be faithful, here also adds, And that not of yourselves it is the gift of God, not of works lest any man should boast. Unless it should be thought that good works will be wanting and those who believe, he adds further, For we are his workmanship created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. We shall be made truly free, then, when God fashions us, that is, forms and creates us anew, not as men, for he has done that already, but as good men, which his grace is now doing, that we may be a new creation in Christ Jesus, according as it is said, Create in me a clean heart, O God. For God had already created his heart so far as the physical structure of the human heart is concerned, but this almost prays for the renewal of the life which was still lingering in his heart. CHAPTER XXXII And further, should any one be inclined to boast, not indeed of his works, but of the freedom of his will, as if the first merit belonged to him, this very liberty of good action being given to him as a reward he had earned, let him listen to this same preacher of grace when he says, For it is God which worketh in you both to will and to do of his own good pleasure, and in another place, so then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Now as undoubtedly, if a man is of the age to use his reason, he cannot believe, hope, love, unless he will to do so, nor obtain the prize of the high calling of God, unless he voluntarily run for it, in what sense is it not of him that willeth, nor of him that runneth, but of God that showeth mercy, except that as it is written, the preparation of the heart is from the Lord. Otherwise, if it is said, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, because it is of both, that is, both of the will of man, and of the mercy of God, so that we are to understand the saying, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, as if it meant the will of man alone is not sufficient if the mercy of God go not with it. That it will follow that the mercy of God alone is not sufficient if the will of man go not with it, and therefore, if we may rightly say, it is not of man that willeth, but of God that showeth mercy, because the will of man by itself is not enough, why may we not also rightly put it in the converse way? It is not of God that showeth mercy, but of man that willeth, because the mercy of God by itself does not suffice. Surely, if no Christian will dare to say this, it is not of God that showeth mercy, but of man that willeth, lest he should openly contradict the apostle. It follows that the true interpretation of the saying, it is not of him that willeth, nor of him that runeth, but of God that showeth mercy, is that the whole work belongs to God, who both makes the will of man righteous, and thus prepares it for assistance, and assists it when it is prepared. For the man's righteousness of will precedes many of God's gifts, but not all, and it must itself be included among those which it does not precede. We read in Holy Scripture both that God's mercy shall meet me, and that his mercy shall follow me. It goes before the unwilling to make him willing. It follows the willing to make his will effectual. Why are we taught to pray for our enemies, who are plainly unwilling to lead a holy life, unless that God may work willingness in them? And why are we ourselves taught to ask that we may receive, unless that he who is created in us the wish may himself satisfy the wish? We pray then for our enemies that the mercy of God may prevent them, as it has prevented us. We pray for ourselves that his mercy may follow us. CHAPTER XXXIII. And so the human race was lying under a just condemnation, and all men were the children of wrath. Of which wrath it is written, All our days are passed away in thy wrath. We spend our years as a tale that is told. Of which wrath also Job says, Man that is born of woman is a few days and full of trouble. Of which wrath also the Lord Jesus says, He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life, but the wrath of God abideth on him. He does not say it will come, but it abideth on him. For every man is born with it. Wherefore the apostle says, We were by nature the children of wrath, even as others. Now as men were lying under this wrath by reason of their original sin, and as this original sin was the more heavy and deadly in proportion to the number and magnitude of the actual sins which were added to it, there was need for a mediator, that is for a reconciler, who by the offering of one sacrifice of which all the sacrifices of the law and the prophets were types, should take away this wrath. Wherefore the apostle says, For if when we were enemies we were reconciled to God by the death of his son, much more being reconciled we shall be saved by his life. Now when God is said to be angry we do not attribute to him such a disturbed feeling as exists in the mind of an angry man, but we call his justice pleasure against sin by the name anger, a word transferred by analogy from human emotions. But our being reconciled to God through a mediator and receiving the Holy Spirit, so that we who were enemies are made sons, for as many as are led by the Spirit of God, they are the sons of God, this is the grace of God through Jesus Christ our Lord. End of chapters 18 through 33. Recorded by Darren L. Slider, Fort Worth, Texas on April 11, 2007. Verse 34 through 53 of the N. Caridian. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org. Recording by Darren L. Slider, www.logoslibrary.org. The N. Caridian by St. Augustine. Translated by Professor J. F. Shaw. Chapter 34. Now of this mediator it would occupy too much space to say anything at all worthy of him, and indeed to say what is worthy of him is not in the power of man. For who will explain in consistent words this single statement that the Word was made flesh and dwelt among us, so that we may believe on the only Son of God the Father Almighty, born of the Holy Ghost and the Virgin Mary? The meaning of the Word being made flesh is not that the divine nature was changed into flesh, but that the divine nature assumed our flesh. And by flesh we are here to understand man, the part being put for the whole, as when it is said, by the deeds of the law shall no flesh be justified, that is, no man. For we must believe that no part was wanting in that human nature which he put on save that it was a nature wholly free from every taint of sin. Not such a nature as is conceived between the two sexes through carnal lust, which is born in sin, and whose guilt is washed away in regeneration. But such as it behooved a virgin to bring forth, when the mother's faith, not her lust, was the condition of conception. And if her virginity had been marred even in bringing him forth, he would not have been born of a virgin. And it would be false, which God forbid, that he was born of the Virgin Mary, as is believed and declared by the whole church, which, in imitation of his mother, daily brings forth members of his body, and yet remains a virgin. Read if you please my letter on the virginity of the Holy Mary, which I sent to that eminent man, whose name I mention with respect and affection, while you see on us. CHAPTER 35 Wherefore Christ Jesus, the Son of God, is both God and man, God before all worlds, man in our world, God because the Word of God, for the Word was God, and man because in his one person the Word was joined with a body and a rational soul. Wherefore, so far as he is God, he and the Father are one, so far as he is man, the Father is greater than he. For when he was the only Son of God, not by grace but by nature, that he might be also full of grace, he became the Son of Man, and he himself unites both natures in his own identity, and both natures constitute one Christ, because being in the form of God he thought it not robbery to be what he was by nature equal with God. But he made himself of no reputation, and took upon himself the form of a servant, not losing or lessening the form of God. And accordingly he was both made less and remained equal, being both in one as has been said. But he was one of these as Word, and the other as man. As Word he is equal with the Father as man less than the Father. One Son of God, and at the same time Son of Man. One Son of Man, and at the same time Son of God. Not two Sons of God, God and man, but one Son of God, God without beginning, man with a beginning, our Lord Jesus Christ. Chapter 36 Now here the grace of God is displayed with the greatest power and clearness. For what merit had the human nature and the man Christ earned that it should in this unparalleled way be taken up into the unity of the person of the only Son of God? What goodness of will, what goodness of desire and intention, what good works had gone before which made this man worthy to become one person with God? Had he been a man previously to this, and had he earned this unprecedented reward, that he should be thought worthy to become God? Assuredly nay. From the very moment that he began to be man, he was nothing else than the Son of God, the only Son of God, the Word who was made flesh, and therefore he was God. So that just as each individual man unites in one person a body and a rational soul, so Christ in one person unites the Word and man. Now wherefore was this unheard of glory conferred on human nature, a glory which, as there was no antecedent merit, was of course holy of grace, except that here those who looked at the matter soberly and honestly might behold a clear manifestation of the power of God's free grace, and might understand that they are justified from their sins by the same grace which made the man Christ Jesus free from the possibility of sin. And so the angel, when he announced to Christ's mother the coming birth, saluted her thus, Hail thou that art full of grace, and shortly afterwards thou hast found grace with God. She was said to be full of grace, and to have found grace with God, because she was to be the mother of her Lord, nay, of the Lord of all flesh. But speaking of Christ himself, the evangelist John, after saying, The Word was made flesh, and dwelt among us, adds, And we beheld his glory, the glory is of the only begotten of the Father, full of grace and truth. When he says the Word was made flesh, this is full of grace. When he says the glory of the only begotten of the Father, this is full of truth. For the truth himself, who was the only begotten of the Father, not by grace, but by nature, by grace took our humanity upon him, and so united it with his own person, that he himself became also the Son of Man. CHAPTER 37 For the same Jesus Christ who was the only begotten, that is, the only Son of God, our Lord, was born of the Holy Ghost and of the Virgin Mary. And we know that the Holy Spirit is the gift of God, the gift being himself indeed equal to the giver. And therefore the Holy Spirit also is God, not inferior to the Father and the Son. The fact, therefore, that the nativity of Christ in His human nature was by the Holy Spirit is another clear manifestation of grace. For when the Virgin asked the angel how this which he had denounced should be, seeing she knew not a man, the angel answered, The Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee. Therefore also that holy thing which shall be born of thee shall be called the Son of God. And when Joseph was minded to put her away, suspecting her of adultery, as he knew she was not with child by himself, he was told by the angel, Fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost, that is, what thou suspectest to be begotten of another man is of the Holy Ghost. CHAPTER 38 Nevertheless are we on this account to say that the Holy Ghost is the father of the man Christ, and that as God the Father begot the word, so God the Holy Spirit begot the man, and that these two natures constitute the one Christ, and that as the word he is the Son of God the Father, and as man the Son of God the Holy Spirit, because the Holy Spirit as his Father begot him of the Virgin Mary? Who will dare to say so? Nor is it necessary to show by reasoning how many other absurdities flow from this supposition, when it is itself so absurd that no believer's ears can bear to hear it. Hence, as we confess, our Lord Jesus Christ, who is God of God, and as man was born of the Holy Ghost and of the Virgin Mary, having both natures, the Divine and the Human, is the only Son of God, the Father or Almighty, from whom precedeth the Holy Spirit. Now in what sense do we say that Christ was born of the Holy Spirit, if the Holy Spirit did not beget him? Is it that he made him, since our Lord Jesus Christ, though as God all things were made by him, yet as man was himself made, as the Apostle says, who was made of the seed of David according to the flesh? But as that created thing which the Virgin conceived and brought forth, though it was united only to the person of the Son, was made by the whole trinity, for the works of the trinity are not separable, why should the Holy Spirit alone be mentioned as having made it? Or is it that, when one of the three is mentioned as the author of any work, the whole trinity is to be understood as working? That is true, and can be proved by examples. But we need not dwell longer on this solution, for the puzzle is, in what sense it is said, born of the Holy Ghost, when he is in no sense the Son of the Holy Ghost. For though God made this world, it would not be right to say that it is the Son of God, or that it was born of God, we would say that it was created, or made, or framed, or ordered by him, or whatever form of expression we can properly use. Here then, when we make confession that Christ was born of the Holy Ghost and of the Virgin Mary, it is difficult to explain how it is that he is not the Son of the Holy Ghost and is the Son of the Virgin Mary, when he was born both of him and of her. It is clear beyond a doubt that he was not born of the Holy Spirit as his father, in the same sense that he was born of the Virgin as his mother. CHAPTER 39 We need not therefore take for granted that whatever is born of a thing is forthwith to be declared the Son of that thing. For to pass over the fact that a Son is born of a man in a different sense from that in which a hair or a louse is born of him, neither of these being a son, to pass over this I say is too mean an illustration for a subject of so much importance. It is certain that those who are born of water and of the Holy Spirit cannot with propriety be called sons of the water, though they are called sons of God the Father and of the Church their mother. In the same way, then, he who was born of the Holy Spirit is the Son of God the Father, not of the Holy Spirit. For what I have said of the hair and the other things is sufficient to show us that not everything which is born of another can be called the Son of that of which it is born, just as it does not follow that all who are called a man's or born of him, for some sons are adopted, and some men are called sons of hell, not as being born of hell, but as prepared for it, as the sons of the kingdom are prepared for the kingdom. CHAPTER 40 And therefore as one thing may be born of another, and yet not in such a way as to be its Son, and as not everyone who is called a Son was born of him whose Son he is called, it is clear that this arrangement by which Christ was born of the Holy Spirit, but not as his Son, and of the Virgin Mary as her Son, is intended as a manifestation of the grace of God. For it was by this grace that a man, without any antecedent merit, was at the very commencement of his existence as man so united in one person with the Word of God that the very person who was the Son of Man was at the same time Son of God, and the very person who was Son of God was at the same time Son of Man. And in the adoption of his human nature into the divine, the grace itself became in a way so natural to the man as to leave no room for the entrance of sin. Wherefore this grace is signified by the Holy Spirit, for he, though in his own nature God, may also be called the gift of God. And to explain all this sufficiently, if indeed it could be done at all, would require a very lengthened discussion. Chapter 41 Begotten and conceived, then, without any indulgence of carnal lust, and therefore bringing with him no original sin, and by the grace of God joined and united in a wonderful and unspeakable way in one person with the Word, the only begotten of the Father, a Son by nature, not by grace, and therefore having no sin of his own. Nevertheless, on account of the likeness of sinful flesh in which he came, he was called sin that he might be sacrificed to wash away sin. For under the old covenant sacrifices were sin, were called sins. And he, of whom all these sacrifices were types and shadows, was himself truly made sin. Hence the apostle, after saying, We pray you in Christ's stead, be reconciled to God, forthwith adds, for he hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him. He does not say, as some incorrect copies read, he who knew no sin did sin for us, as if Christ had himself sinned for our sakes. But he says, him who knew no sin, that is, Christ, God, to whom we are to be reconciled, hath made to be sin for us, that is, hath made him a sacrifice for our sins, by which we might be reconciled to God. He, then, being made sin, just as we are made righteousness, our righteousness being not our own, but God's, not in ourselves, but in him. He, being made sin, not his own, but ours, not in himself, but in us, showed by the likeness of sinful flesh in which he was crucified, that though sin was not in him, yet that in a certain sense he died to sin, by dying in the flesh, which was the likeness of sin, and that although he himself had never lived the old life of sin, yet by his resurrection he typified our new life springing up out of the old death in sin. CHAPTER 42 And this is the meaning of the great sacrament of baptism which is solemnized among us, that all who attained to this grace should die to sin, as he is said to have died to sin, because he died in the flesh, which is the likeness of sin, and rising from the font regenerate, as he arose alive from the grave, and begin a new life in the spirit, whatever may be the age of the body. CHAPTER 43 For from the infant newly born to the old man bent with age, as there is none shut out from baptism, so there is none who in baptism does not die to sin. But infants die only to original sin. Those who are older die also to all the sins which their evil lives have added to the sin which they brought with them. CHAPTER 44 But even these latter are frequently said to die to sin, though undoubtedly they die not to one sin, but to all the numerous actual sins they have committed in thought, word, or deed. For the singular number is often put for the plural, as when the poet says, they fill its belly with the armed soldier, though in the case here referred to there were many soldiers concerned. And we read in our own scriptures, pray to the Lord that he take away the serpent from us. He does not say serpents, though the people were suffering for many, and so in other cases. When on the other hand the original sin is expressed in the plural number, as when we say the infants are baptized for the remission of sins, instead of saying for the remission of sin, this is the converse figure of speech by which the plural number is put in place of the singular. As in the gospel it is said of the death of Herod, for they are dead and would sought the young child's life, instead of saying, he is dead. And at Exodus they have made them, Moses says, gods of gold, though they had made only one calf, of which they said, these be thy gods, O Israel, which brought the up out of the land of Egypt, here too putting the plural in place of the singular. CHAPTER 45 However even in that one sin by which one man entered into the world and so passed upon all men, and on account of which infants are baptized, a number of distinct sins may be observed if it be analyzed as it were into its separate elements. For there is in it pride because man chose to be under his own dominion rather than under the dominion of God, and blasphemy because he did not believe God, and murder for he brought death upon himself, and spiritual fornication for the purity of the human soul was corrupted by the seducing blandishments of the serpent, and theft for man turned to his own use the food he had been forbidden to touch, and avarice, for he had a craving for more than should have been sufficient for him, and whatever other sin can be discovered on careful reflection to be involved in this one admitted sin. CHAPTER 46 And it is said, with much appearance or probability, that infants are involved in the guilt of the sins not only of the first pair, but of their own immediate parents. For that divine judgment I shall visit the iniquities of the fathers upon the children, certainly applies to them before they come under the new covenant by regeneration. And it was this new covenant that was prophesied of when it was said by Ezekiel that the son should not bear the iniquity of the fathers, and that it should no longer be a proverb in Israel, the fathers have eaten sour grapes, and the children's teeth are set on edge. Here lies the necessity that each man should be born again, that he might be freed from the sin in which he was born. For the sins committed afterwards can be cured by penitents, as we see is the case after baptism. And therefore the new birth would not have been appointed only that the first birth was sinful, so sinful that even one who was legitimately born in wedlock says, I was shapen in iniquities, and in sins did my mother conceive me. He did not say in iniquity or in sin, though he might have said so correctly, but he preferred to say iniquities and sins because in that one sin which passed upon all men, and which was so great that human nature was by it made subject to inevitable death, many sins, as I showed above, may be discriminated. And further, because there are other sins of the immediate parents, which though they have not the same effect in producing a change of nature, yet subject the children to guilt unless the divine grace and mercy interpose to rescue them. CHAPTER 47 But about the sins of the other progenitors who intervene between Adam and a man's own parents a question may very well be raised. Whether everyone who is born is involved in all their accumulated evil acts, in all their multiplied original guilt, so that the latter he is born so much the worse is his condition, or whether God threatens to visit the iniquity of the fathers upon the children under the third and fourth generations, because in his mercy he does not extend his wrath against the sins of the progenitors further than that, lest those who do not obtain the grace of regeneration might be crushed down under too heavy a burden if they were compelled to bear as original guilt all the sins of all their progenitors from the very beginning of the human race and to pay the penalty due to them, or whether any other solution of this great question may or may not be found in Scripture by a more diligent search and a more careful interpretation I dare not rashly affirm. CHAPTER 48 Nevertheless that one sin admitted into a place where such perfect happiness reigned was of so heinous a character that in one man the whole human race was originally, and as one may say, radically condemned. And it cannot be pardoned and blotted out except through the one mediator between God and men, the man Christ Jesus, who only has had power to be so born as not to need a second birth. CHAPTER 49 Now those who were baptized in the baptism of John by whom Christ was himself baptized were not regenerated, but they were prepared through the ministry of his forerunner, who cried, Prepare ye the way of the Lord, for him in whom only they could be regenerated. CHAPTER 50 For his baptism is not with water only, as was that of John, but with the Holy Ghost also, so that whoever believes in Christ is regenerated by that spirit of whom Christ, being regenerated, he did not need regeneration. CHAPTER 51 Whence that announcement of the Father, which was heard after his baptism, this day have I begotten thee, referred not to that one day of time on which he was baptized, but to the one day of an unchangeable eternity, so as to show that this man was one in person with the only begotten. For when a day neither begins with the close of yesterday, nor ends with the beginning of tomorrow, it is an eternal today. Therefore he asked to be baptized in water by John, not that any iniquity of his might be washed away, but that he might manifest the depth of his humility. For baptism found in him nothing to wash away, and his death found in him nothing to punish, so that it was in the strictest justice, and not by the mere violence of power, that the devil was crushed and conquered. For, as he had most unjustly put Christ to death, though there was no sin in him to deserve death, it was most just that through Christ he should lose his hold of those who by sin were justly subject to the bondage in which he held them. Both of these, then, that is, both baptism and death, were submitted to by him, not through a pitiable necessity, but of his own free pity for us, and as part of an arrangement by which, as one man brought sin into the world, that is, upon the whole human race, so one man was to take away the sin of the world. CHAPTER XV With this difference the first man brought one sin into the world, but this man took away not only that one sin, but all that he found added to it. Hence the apostle says, and not as it was by one that sinned, so is the gift, for the judgment was by one to condemnation, but the free gift is of many offenses unto justification. For it is evident that the one sin which we bring with us by nature would, even if it stood alone, bring us under condemnation, but the free gift justifies man for many offenses. For each man, in addition to the one sin which, in common with all his kind, he brings with him by nature, has committed many sins that are strictly his own. CHAPTER 51 But what he says a little after, therefore, as by the offense of one judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification of life, shows clearly enough that there is no one born of Adam but is subject to condemnation, and that no one, unless he be newborn in Christ, is freed from condemnation. CHAPTER 52 And after he has said as much about the condemnation through one man, and the free gift through one man, as he deemed sufficient for that part of his epistle, the apostle goes on to speak of the great mystery of holy baptism in the cross of Christ, and to clearly explain to us that baptism in Christ is nothing else than a similitude of the death of Christ, and that the death of Christ on the cross is nothing but a similitude of the pardon of sin, so that, just as real as is his death, so real is the remission of our sins, and just as real as is his resurrection, so real is our justification. He says, what shall we say then? Shall we continue in sin that grace may abound? For he had said previously, but where sin abounded, grace did much more abound. And therefore he proposes to himself the question whether it would be right to continue in sin for the sake of the consequent abounding grace. But he answers, God forbid, and adds, how shall we that are dead to sin live any longer therein? Then to show that we are dead to sin, know ye not, he says, that so many of us as were baptized into Jesus Christ were baptized into his death. If then the fact that we were baptized into the death of Christ proves that we are dead to sin, it follows that even infants who are baptized into Christ die to sin being baptized into his death. For there is no exception made, so many of us as were baptized into Jesus Christ were baptized into his death. And this is said to prove that we are dead to sin. Now, to what sin do infants die in their regeneration but that sin which they bring with them at birth? And therefore to these also applies what follows. Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him. Knowing that Christ, being raised from the dead, dieeth no more. Death hath no more dominion over him. For in that he died, he died unto sin once, but in that he liveth, he liveth unto God. Likewise, reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Now he had commenced with proving that we must not continue in sin, that grace may abound, and had said, How shall we that are dead to sin live any longer therein? And to show that we are dead to sin, he added, No ye not, that so many of us as were baptized unto Jesus Christ, were baptized into his death. And so he concludes this whole passage just as he began it. For he has brought in the death of Christ in such a way as to imply that Christ himself also died to sin. To what sin did he die if not to the flesh, in which there was not sin, but the likeness of sin, and which was therefore called by the name of sin. To those who were baptized unto the death of Christ then, and this includes not adults only but infants as well, he says, Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Chapter 53 All the events then of Christ's crucifixion, of his burial, of his resurrection the third day, of his ascension into heaven, of his sitting down at the right hand of the Father, were so ordered that the life which the Christian leads here might be modeled upon them not merely in a mystical sense but in reality. For in reference to his crucifixion it is said, they that are Christs have crucified the flesh with the affections and lusts. And in reference to his burial we are buried with him by baptism into death, in reference to his resurrection, that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life. And in reference to his ascension into heaven and sitting down at the right hand of the Father, if he then be risen with Christ seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth, for ye are dead and your life is hid with Christ and God. End of chapters thirty-four through fifty-three. Recorded by Darren L. Slider, Fort Worth, Texas on April twelve, two-thousand seven. Please visit LibriVox.org. Recording by Darren L. Slider. www.logoslibrary.org. The Incaridian by St. Augustine, chapter fifty-four. But what we believe is to Christ's action in the future when he shall come from heaven to judge the quick and the dead has no bearing upon the life which we now lead here, for it forms no part of what he did upon earth but is part of what he shall do at the end of the world. And it is to this that the apostle refers and what immediately follows the passage quoted above, when Christ, who is our life, shall appear, then shall ye also appear with him in glory. Chapter fifty-five. Now the expression to judge the quick and the dead may be interpreted in two ways. Either we may understand by the quick those who at his advent shall not yet have died, but whom he shall find alive in the flesh, and by the dead those who have departed from the body, or who shall have departed before his coming, or we may understand the quick to mean the righteous, and the dead the unrighteous, for the righteous shall be judged as well as others. Now the judgment of God is sometimes taken in a bad sense, as, for example, they that have done evil unto the resurrection of judgment, sometimes in a good sense, as, save me, O God, by thy name, and judge me by thy strength. This is easily understood when we consider that it is the judgment of God which separates the good from the evil and sets the good at his right hand that they may be delivered from evil and not destroyed with a wicked, and it is for this reason that the psalmist cried, Judge me, O God, and then added as if in explanation, and distinguish my cause from that of an ungodly nation. Chapter 56 And now, having spoken of Jesus Christ, the only Son of God, our Lord, with the brevity suitable to a confession of our faith, we go on to say that we believe also in the Holy Ghost, thus completing the Trinity which constitutes the Godhead. Then we mention the Holy Church, and thus we are made to understand that the intelligent creation which constitutes the free Jerusalem ought to be subordinate in the order of speech to the Creator, the Supreme Trinity. For all that is said of the man Christ Jesus has reference, of course, to the unity of the person of the only begotten. Therefore the true order of the creed demanded that the Church should be made subordinate to the Trinity as the house to him who dwells in it, the temple to God who occupies it, and the city to its builder. And we are here to understand the whole Church, not that part of it only which wanders as a stranger on the earth, praising the name of God from the rising of the sun to the going down of the same and singing a new song of deliverance from its old captivity, but that part also which has always from its creation remained steadfast to God in heaven, and has never experienced the misery consequent upon a fall. This part is made up of the holy angels who enjoy uninterrupted happiness, and, as it is bound to do, it renders assistance to the part which is still wandering among strangers. For these two parts shall be one in the fellowship of eternity, and now they are one in the bonds of love, the whole having been ordained for the worship of the one God. Therefore neither the whole Church nor any part of it has any desire to be worshiped instead of God, nor to be God to anyone who belongs to the temple of God. That temple which is built up of the saints who were created by the uncreated God. And therefore the Holy Spirit, if a creature, could not be the Creator, but would be a part of the intelligent creation. He would simply be the highest creature, and therefore would not be mentioned in the creed before the Church, for he himself would belong to the Church, to that part of it which is in the heavens. And he would not have a temple, for he himself would be part of the temple. Now he has a temple, of which the Apostle says, Know ye not that your body is the temple of the Holy Ghost, which is in you which ye have of God. Of which body he says in another place, Know ye not that your bodies are the members of Christ. How, then, is he not God, seeing that he has a temple? And how can he be less than Christ, whose members are his temple? Nor has he one temple, and God another, seeing that the same Apostle says, Know ye not that you are the temple of God, and adds as proof of this, and that the Spirit of God dwelleth in you. God, then, dwells in his temple, not the Holy Spirit omen. But of that part of the Church, which is in heaven, what can we say about the angels that sinned, as the Apostle Peter writes, but cast the blame the fact that while all are called by the general name angels, as we read in the Epistle to the Hebrews, but to which of the angels said God at any time, sit on my right hand, this form of expression being evidently designed to embrace all the angels without exception, we yet find that there are some called archangels, and what of the archangels are the same as those called hosts, so that the expression, praise ye him all his angels, praise ye him all his hosts, is the same as if it had been said, praise ye him all his angels, praise ye him all his archangels, and what are the various significations of those four names under which the Apostle seems to embrace the whole heavenly company without exception, whether they be thrones, or dominions, or principalities, or powers? Let those who are able answer these questions if they can also prove their answers to be true, but as for me I confess my ignorance. I am not even certain upon this point whether the sun and the moon and all the stars do not form part of this same society, though many consider them merely luminous bodies without either sensation or intelligence. CHAPTER 59 Further, who will tell with what sort of bodies it was that the angels appeared to men, making themselves not only visible but tangible? And again, how it is that not through material bodies, but by spiritual power, they present visions not to the bodily eyes, but to the spiritual eyes of the mind, or speak something not into the ear from without, but from within the soul of the man, they themselves being stationed there too, as it is written in the prophet, and the angel that spake in me said unto me, He does not say, that spake to me, but that spake in me, or appear to men in sleep, and make communications through dreams as we read in the gospel, behold the angel of the Lord appeared unto him in a dream, saying, For these methods of communication seem to imply that the angels have not tangible bodies, and make it a very difficult question to solve how the patriarchs washed their feet, and how it was that Jacob wrestled with the angel in a way so unmistakably material. To ask questions like these, and to make such guesses as we can at the answers, is a useful exercise for the intellect if the discussion be kept within proper bounds, and if we avoid the error of supposing ourselves to know what we do not know. For what is the necessity for affirming, or denying, or defining with accuracy on these subjects, and others like them, when we may without blame be entirely ignorant of them? CHAPTER 60 It is more necessary to use all our powers of discrimination and judgment when Satan transforms himself into an angel of light, lest by his wiles he should lead us astray into hurtful courses. For, while he only deceives the bodily senses, and does not pervert the mind from that true and sound judgment which enables a man to lead a life of faith, there is no danger to religion. Or if, feigning himself to be good, he does or says the things that befit good angels, and we believe him to be good, the error is not one that is hurtful or dangerous to Christian faith. But when, through these means which are alien to his nature, he goes on to lead us into courses of his own, then great watchfulness is necessary to detect, and refuse to follow him. But how many men are fit to evade all his deadly wiles unless God restrains and watches over them? The very difficulty of the matter, however, is useful in this respect, that it prevents men from trusting in themselves or in one another, and leads all to place their confidence in God alone. And certainly no pious man can doubt that this is most expedient for us. CHAPTER 61 This part of the Church, then, which is made up of the holy angels and the hosts of God, shall become known to us in its true nature when, at the end of the world, we shall be united with it in the common possession of everlasting happiness. But the other part, which separated from it, wanders as a stranger on the earth, is better known to us, both because we belong to it, and because it is composed of men, and we too are men. This section of the Church has been redeemed from all sin by the blood of a mediator who had no sin, and its song is, if God be for us, who can be against it, evade all his deadly wiles unless God restrains and watches over them. The very difficulty of the matter, however, is useful in this respect, that it prevents men from trusting in themselves or in one another, and leads all to place their confidence in God alone. And certainly no pious man can doubt that this is most expedient for us. CHAPTER 61 This part of the Church, then, which is made up of the holy angels and the hosts of God, shall become known to us in its true nature when, at the end of the world, we shall be united with it in the common possession of everlasting happiness. But the other part, which separated from it, wanders as a stranger on the earth, is better known to us, both because we belong to it, and because it is composed of men, and we too are men. This section of the Church has been redeemed from all sin by the blood of a mediator who had no sin, and its song is, if God be for us, who can be against us, he that spared not his own son, but delivered him up for us all. Now it was not for the angels that Christ died, yet what was done for the redemption of man through his death was, in a sense, done for the angels, because the enmity which sin had put between men and the holy angels is removed, and friendship is restored between them, and by the redemption of man the gaps which the great apostasy left in the angelic host are filled up. CHAPTER 62 And of course the holy angels taught by God in the eternal contemplation of whose truth their happiness consists, know how great a number of the human race are to supplement their ranks, and fill up the full tale of their citizenship. Wherefore the apostle says that all things are gathered together in one in Christ, both which are in heaven and which are on earth. The things which are in heaven are gathered together when what was lost therefrom in the fall of the angels is restored from among men, and the things which are on earth are gathered together when those who are predestined to eternal life are redeemed from their old corruption. And thus through that single sacrifice in which the mediator was offered up, the one sacrifice of which the many victims under the law were types, heavenly things are brought into peace with earthly things, and earthly things with heavenly. Wherefore, as the same apostle says, for it pleased the Father that in him should all fullness dwell, and having made peace through the blood of his cross by him to reconcile all things to himself. By him I say whether they be things in earth or things in heaven. CHAPTER 63 This peace, as scriptures sayeth, passeth all understanding, and cannot be known by us until we have come into the full possession of it. For in what sense are heavenly things reconciled, except they be reconciled to us, by coming into harmony with us? For in heaven there is unbroken peace both between all the intelligent creatures that exist there, and between these and their Creator. And this peace, as is said, passeth all understanding. But this, of course, means our understanding, not that of those who always behold the face of their Father. We now, however great may be our human understanding, know but in part, and see through a glass darkly. But when we shall be equal unto the angels of God, then we shall see face to face as they do. And we shall have as great peace towards them as they have towards us, because we shall love them as much as we are loved by them. And so their peace shall be known to us, for our own peace shall be like to theirs, and as great as theirs, nor shall it then pass our understanding. But the peace of God, the peace which he cherishes toward us, shall undoubtedly pass not our understanding only, but theirs as well. And this must be so. For every rational creature which is happy derives its happiness from him, he does not derive his from it. And in this view it is better to interpret all in the passage the peace of God passeth all understanding, as admitting of no exception, even in favor of the understanding of the holy angels. The only exception that can be made is that of God himself. For of course his peace does not pass his own understanding. CHAPTER 64 But the angels even now are at peace with us when our sins are pardoned. Hence, in the order of the creed, after the mention of the holy church, is placed the remission of sins. For it is by this that the church on earth stands. It is through this that what had been lost, and was found, is saved from being lost again. For setting aside the grace of baptism, which is given as an antidote to original sin, so that what our birth imposes upon us, our new birth relieves us from. This grace, however, takes away all the actual sins also that have been committed in thought where it indeed. Setting aside then, this great act of favor once commences man's restoration, and in which all our guilt, both original and actual, is washed away, the rest of our life, from the time that we have the use of reason, provides constant occasion for the remission of sins, however great may be our advance in righteousness. For the sons of God, as long as they live in this body of death, are in conflict with death. And although it is truly said of them, as many as are led by the Spirit of God, they are the sons of God, yet they are led by the Spirit of God, and as the sons of God advance towards God under this drawback, that they are led also by their own Spirit, weighted as it is by the corruptible body. And that as the sons of men, under the influence of human affections, they fall back to their old level, and so sin. There is a difference, however, for although every crime is a sin, every sin is not a crime. And so we say that the life of holy men, as long as they remain in this mortal body, may be found without crime. But as the Apostle John says, if we say that we have no sin, we deceive ourselves, and the truth is not in us. CHAPTER 65 But even crimes themselves, however great, may be remitted in the holy church, and the mercy of God is never to be despaired of by men who truly repent, each according to the measure of his sin. And in the act of repentance, where a crime has been committed of such a nature as to cut off the sinner from the body of Christ, we are not to take account so much of the measure of time as of the measure of sorrow, for a broken and a contrite heart God doth not despise. But as the grief of one heart is frequently hid from another, and is not made known to others by words or other signs, when it is manifest to him of whom it is said, My groaning is not hid from thee. Those who govern the church have rightly appointed times of penitence that the church in which the sins are remitted may be satisfied, and outside the church sins are not remitted. For the church alone has received the pledge of the Holy Spirit, without which there is no remission of sins, such at least as brings departing to eternal life. CHAPTER 66 Now the pardon of sin has referenced chiefly to the future judgment. For as far as this life is concerned, the saying of Scripture holds good. A heavy yoke is upon the sons of Adam, from the day that they go after their mother's womb, till the day that they return to the mother of all things. So that we see even infants after baptism and regeneration suffering from the infliction of diverse evils, and thus we are given to understand that all that is set forth in the sacraments of salvation refers rather to the hope of future good than to the retaining or attaining of present blessings. For many sins seem in this world to be overlooked and visited with no punishment, whose punishment is reserved for the future. For it is not in vain that the day when Christ shall come is judged of quick and dead is peculiarly named the day of judgment. Just as on the other hand many sins are punished in this life, which nevertheless are pardoned, and shall bring down no punishment in the future life. Accordingly, in reference to certain temporal punishments, which in this life are visited upon sinners, the apostle addressing those whose sins are blotted out and not reserved for the final judgment, says, for if we would judge ourselves we should not be judged, for when we are judged we are chastened of the Lord that we should not be condemned with the world. CHAPTER 67 It is believed moreover by some that men who do not abandon the name of Christ, and who have been baptized in the church by His baptism, and who have never been cut off from the church by any schism or heresy, though they should live in the grossest sin, and never either wash it away in penitence nor redeem it by almsgiving, but persevere in it persistently to the last day of their lives shall be saved by fire. That is, that although they shall suffer a punishment by fire, lasting for a time proportionate to the magnitude of their crimes and misdeeds, they shall not be punished with everlasting fire. But those who believe this, and yet are Catholics, seem to me to be led astray by a kind of benevolent feeling natural to humanity. For holy scripture, when consulted, gives a very different answer. I have written a book on this subject, entitled, Of Faith and Works, in which, to the best of my ability, God assisting me, I have shown from scripture that the faith which saves us is that which the Apostle Paul clearly enough describes when he says, For in Jesus Christ another circumcision availeth anything, nor uncircumcision, but faith which worketh by love. But if it worketh evil and not good, then without doubt, as the Apostle James says, it is dead, being alone. The same Apostle says again, What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him? And further, if a wicked man shall be saved by fire, on account of his faith alone, and if this is what the blessed Apostle Paul means when he says, But he himself shall be saved, yet so as by fire, then faith without works can save a man, and what his fellow Apostle James says must be false. And that must be false which Paul himself says in another place, Be not deceived, neither fornicators nor idolaters, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. For if those who persevere in these wicked courses shall nevertheless be saved on account of their faith in Christ, how can it be true that they shall not inherit the kingdom of God? CHAPTER 68 But as these most plain and unmistakable declarations of the Apostles cannot be false, that obscure saying about those who build upon the foundation Christ, not gold, silver, and precious stones, but wood, hay, and stubble, for it is these who, it is said, shall be saved, yet so as by fire, the merit of the foundation saving them, must be so interpreted as not to conflict with the plain statements quoted above. Now wood, hay, and stubble may, without incongruity, be understood to signify such an attachment to worldly things, however lawful these may be in themselves, that they cannot be lost without grief of mind. And though this grief burns, yet if Christ told the place of foundation in the heart, that is, if nothing be preferred to him, and if the man, though burning with grief, is yet more willing to lose the things he loves so much than to lose Christ, he is saved by fire. If, however, in time of temptation he preferred to hold by temporal and earthly things rather than by Christ, he has not Christ as his foundation, for he puts earthly things in the first place, and in a building nothing comes before the foundation. Again, the fire of which the apostle speaks in this place must be such a fire as both men are made to pass through, that is, both the man who builds upon the foundation, gold, silver, precious stones, and the man who builds wood, hay, stubble, for he immediately adds, the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss, but he himself shall be saved, yet so as by fire. The fire then shall prove not the work of one of them only, but of both. Now the trial of adversity is a kind of fire which is plainly spoken of in another place. The furnace proveth the potter's vessels, and the furnace of adversity just men. And this fire does, in the course of this life, act exactly in the way the apostle says. If it come into contact with two believers, one caring for the things that belong to the Lord, how he may please the Lord, that is, building upon Christ the foundation, gold, silver, precious stones, the other caring for the things that are of the world, how he may please his wife, that is, building upon the same foundation, wood, hay, stubble. The work of the former is not burned, because he has not given his love to things whose loss can cause him grief. But the work of the latter is burned, because things that are enjoyed with desire cannot be lost without pain. But since, by our supposition, even the latter prefers to lose these things rather than to lose Christ, and since he does not desert Christ out of fear of losing them, though he is grieved when he does lose them, he is saved, but it is so as by fire, because the grief for what he loved and has lost burns him. But it does not subvert nor consume him, for he is protected by his immovable and incorruptible foundation. CHAPTER 69 And it is not impossible that something of the same kind may take place even after this life. It is a matter that may be inquired into, and either ascertained or left doubtful, whether some believer shall pass through a kind of purgatorial fire, and in proportion as they have loved with more or less devotion the goods that perish be less or more quickly delivered from it. This cannot, however, be the case of any of those of whom it is said that they shall not inherit the kingdom of God, unless, after suitable repentance, their sins be forgiven them. When I say suitable, I mean that they are not to be unfruitful in almsgiving, for Holy Scripture lays so much stress on this virtue that our Lord tells us beforehand that he will ascribe no merit to those on his right hand, but that they abound in it, and no defect to those on his left hand, but their want of it, when he shall say to the former, Come ye blessed of my Father and inherit the kingdom, and to the latter, depart from me ye cursed into everlasting fire. CHAPTER 70 We must be aware, however, lest any one should suppose the gross sins, such as are committed by those who shall not inherit the kingdom of God, may be daily perpetrated and daily atoned for by almsgiving. The life must be changed for the better, and almsgiving must be used to propitiate God for past sins, not to purchase him unity for the commission of such sins in the future. For he has given no man licensed to sin, although in his mercy he may blot out sins that are already committed, if we do not neglect to make proper satisfaction. CHAPTER 71 Now the daily prayer of the believer makes satisfaction for those daily sins of a momentary and trivial kind which are necessary incidents of this life. For he can say, Our Father, which art in heaven, seeing that to such a Father he is now born again of water and of the spirit. And this prayer certainly takes away the very small sins of daily life. It takes away also those which at one time made the life of the believer very wicked, but which now that he has changed for the better by repentance he has given up, provided that as truly as he says, Forgive us our debts, for there is no want of debts to be forgiven. So truly does he say, As we forgive our debtors, that is, provided he does what he says he does, for to forgive a man who asks for pardon is really to give alms. CHAPTER 72 And on this principle of interpretation our Lord saying, Give alms of such things as you have, and behold all things are clean unto you, applies to every useful act that a man does in mercy. Not only then the man who gives food to the hungry, to the sick, to the thirsty, clothing to the naked, hospitality to the stranger, shelter to the fugitive, who visits the sick and the imprisoned, ransoms the captive, assists the weak, leads the blind, comforts the sorrowful, heals the sick, puts the wanderer on the right path, gives advice to the perplexed, and supplies the wants of the needy. Not this man only, but the man who pardons the sinner also gives alms, and the man who corrects what blows or restrains by any kind of discipline one over whom he has power, and who at the same time forgives from the heart the sin by which he was injured, or prays that it may be forgiven, is also a giver of alms, not only in that he forgives, or prays for forgiveness for the sin, but also in that he rebukes and corrects the sinner. For in this too he shows mercy. Now much good is bestowed upon unwilling recipients when their advantage and not their pleasure is consulted, and they themselves frequently prove to be their own enemies, while their true friends are those whom they take for their enemies, and to whom in their blindness they return evil for good. A Christian indeed is not permitted to return evil even for evil, and thus there are many kinds of alms by giving of which we assist to procure the pardon of our sins. CHAPTER XVIV THROUGH SEVENTY-TWO