Fourth Division. [Hitherto the order followed in the arrangement of the letters has been the chronological. It being impossible to ascertain definitely the date of composition of thirty-nine of the letters, these have been placed by the Benedictine editors in the fourth division, and in it they are arranged under two principal divisions, the first embracing some controversial letters, and the second a number of those which were occasioned either by Augustin’s interest in the welfare of individuals, or by the claims of official duty.] Letter CCXXXII. To the People of Madaura, My Lords Worthy of Praise, and Brethren Most Beloved, Augustin Sends Greeting, in Reply to the Letter Received by the Hands of Brother Florentinus. 1. If, perchance, such a letter as I have received was sent to me by those among you who are Catholic Christians, the only thing at which I am surprised is, that it was sent in the name of the municipality, and not in their own name. If, however, it has pleased all or almost all of your men of rank to send a letter to me, I am surprised at the title “Father” and the “salutation in the Lord” addressed to me by you, of whom I know certainly, and with much regret, that you regard with superstitious veneration those idols against which your temples are more easily shut than your hearts; or, I should rather say, those idols which are not more truly shut up in your temples than in your hearts. 3007 Can it be that you are at last, after wise reflection, seriously thinking of that salvation which is in the Lord, in whose name you have chosen to salute me? For if it be not so, I ask you, my lords worthy of all praise, and brethren most beloved, in what have I injured, in what have I offended your benevolence, that you should think it right to treat me with ridicule rather than with respect in the salutation prefixed to your letter? 2. For when I read the words, “To Father Augustin, eternal salvation in the Lord,” I was suddenly elated with such fulness of hope, that I believed you either already converted to the Lord Himself, and to that eternal salvation of which He is the author, or desirous, through our ministry, to be so converted. But when I read the rest of the letter my heart was chilled. I inquired, however, from the bearer of the letter, whether you were already Christians or were desirous to be so. After I learned from his answer that you were in no way changed, I was deeply grieved that you thought it right not only to reject the name of Christ, to whom you already see the whole world submitting, but even to insult His name in my person; for I could not think of any other Lord than Christ the Lord in whom a bishop could be addressed by you as a father, and if there had been any doubt as to the meaning to be attached to your words, it would have been removed by the closing sentence of your letter, where you say plainly, “We desire that, for many years, your lordship may always, in the midst of your clergy, be glad in God and His Christ.” After reading and pondering all these things, what could I (or, indeed, could any man) think but that these words were written either as the genuine expression of the mind of the writers, or with an intention to deceive? If you write these things as the genuine expression of your mind, who has barred your way to the truth? Who has strewn it with thorns? What enemy has placed masses of rock across your path? In fine, if you are desiring to come in, who has shut the door of our places of worship against you, so that you are unwilling to enjoy the same salvation with us in the same Lord in whose name you salute us? But if you write these things deceitfully and mockingly, do you, then, in the very act of imposing on me the care of your affairs, presume to insult, with the language of feigned adulation, the name of Him through whom alone I can do anything, instead of honouring Him with the veneration which is due to Him? 3. Be assured, dearest brethren, that it is with inexpressible trembling of heart on your account that I write this letter to you, for I know how much greater in the judgment of God must be your guilt and your doom if I shall have said these things to you in vain. In regard to everything in the history of the human race which our forefathers observed and handed down to us, and not less in regard to everything connected with the seeking and holding of true religion which we now see and put on record for those who come after us, the Divine Scriptures have not been silent; so far from this, all things come to pass exactly according to the predictions of Scripture. You cannot deny that you see the Jewish people torn from the abodes of their ancestry, dispersed and scattered over almost every country: now, the origin of that people, their gradual increase, their losing of the kingdom, their dispersion through all the world, have happened exactly as foretold. You cannot deny that you see that the word of the Lord, and the law coming forth from that people through Christ, who was miraculously born among their nation, has taken and retained possession of the faith of all nations: now we read of all these announced beforehand as we see them. You cannot deny that you see what we call heresies and schisms, that is, many cut off from the root of the Christian society, which by means of the Apostolic Sees, and the successions of bishops, is spread abroad in an indisputably world-wide diffusion, claiming the name of Christians, and as withering branches boasting of the mere appearance of being derived from the true vine: all this has been foreseen, predicted, and described in Scripture. You cannot deny that you see some temples of the idols fallen into ruin through neglect, others thrown down by violence, others closed, and some applied to other purposes; you see the idols themselves either broken to pieces, or burnt, or shut up, or destroyed, and the same powers of this world, who in defence of idols persecuted Christians, now vanquished and subdued by Christians, who did not fight for the truth but died for it, and directing their attacks and their laws against the very idols in defence of which they put Christians to death, and the highest dignitary of the noblest empire laying aside his crown and kneeling as a suppliant at the tomb of the fisherman Peter. 4. The Divine Scriptures, which have now come into the hands of all, testified long before that all these things would come to pass. We rejoice that all these things have happened, with a faith which is strong in proportion to the discovery thereby made of the greatness of the authority with which they are declared in the sacred Scriptures. Seeing, then, that all these things have come to pass as foretold, are we, I ask, to suppose that the judgment of God, which we read of in the same Scriptures as appointed to separate finally between the believing and the unbelieving, is the only event in regard to which the prophecy is to fail? Yea, certainly, as all these events have come, it shall also come. Nor shall there be a man of our time who shall be able in that day to plead anything in defence of his unbelief. For the name of Christ is on the lips of every man: it is invoked by the just man in doing justice, by the perjurer in the act of deceiving, by the king to confirm his rule, by the soldier to nerve himself for battle, by the husband to establish his authority, by the wife to confess her submission, by the father to enforce his command, by the son to declare his obedience, by the master in supporting his right to govern, by the slave in performing his duty, by the humble in quickening piety, by the proud in stimulating ambition, by the rich man when he gives, and by the poor when he receives an alms, by the drunkard at his wine-cup, by the beggar at the gate, by the good man in keeping his word, by the wicked man in violating his promises: all frequently use the name of Christ, the Christian with genuine reverence, the Pagan with feigned respect; and they shall undoubtedly give to that same Being whom they invoke an account both of the spirit and of the language in which they repeat His name. 5. There is One invisible, from whom, as the Creator and First Cause, all things seen by us derive their being: He is supreme, eternal, unchangeable, and comprehensible by none save Himself alone. There is One by whom the supreme Majesty utters and reveals Himself, namely, the Word, not inferior to Him by whom it is begotten and uttered, by which Word He who begets it is manifested. There is One who is holiness, the sanctifier of all that becomes holy, who is the inseparable and undivided mutual communion between this unchangeable Word by whom that First Cause is revealed, and that First Cause who reveals Himself by the Word which is His equal. But who is able with perfectly calm and pure mind to contemplate this whole Essence (whom I have endeavoured to describe without giving His name, instead of giving His name without describing Him), and to draw blessedness from that contemplation, and by sinking, as it were, in the rapture of such meditation, to become oblivious of self, and to press on to that the sight of which is beyond our sphere of perception; in other words, to be clothed with immortality, and obtain that eternal salvation which you were pleased to desire on my behalf in your greeting? Who, I say, is able to do this but the man who, confessing his sins, shall have levelled with the dust all the vain risings of pride, and prostrated himself in meekness and humility to receive God as his Teacher? 6. Since, therefore, it is necessary that we be first brought down from vain self-sufficiency to lowliness of spirit, that rising thence we may attain to real exaltation, it was not possible that this spirit could be produced in us by any method at once more glorious and more gentle (subduing our haughtiness by persuasion instead of violence) than that the Word by whom the Father reveals Himself to angels, who is His Power and Wisdom, who could not be discerned by the human heart so long as it was blinded by love for the things which are seen, should condescend to assume our nature, and so to exercise and manifest His personality when incarnate as to make men more afraid of being elated by the pride of man, than of being brought low after the example of God. Therefore the Christ who is preached throughout the whole world is not Christ adorned with an earthly crown, nor Christ rich in earthly treasures, nor Christ illustrious for earthly prosperity, but Christ crucified. This was ridiculed, at first, by whole nations of proud men, and is still ridiculed by a remnant among the nations, but it was the object of faith at first to a few and now to whole nations, because when Christ crucified was preached at that time, notwithstanding the ridicule of the nations, to the few who believed, the lame received power to walk, the dumb to speak, the deaf to hear, the blind to see, and the dead were restored to life. Thus, at length, the pride of this world was convinced that, even among the things of this world, there is nothing more powerful than the humility of God, 3008 so that beneath the shield of a divine example that humility, which it is most profitable for men to practise, might find defence against the contemptuous assaults of pride. 7. O men of Madaura, my brethren, nay, my fathers, 3009 I beseech you to awake at last: this opportunity of writing to you God has given to me. So far as I could, I rendered my service and help in the business of brother Florentinus, by whom, as God willed it, you wrote to me; but the business was of such a nature, that even without my assistance it might have been easily transacted, for almost all the men of his family, who reside at Hippo, know Florentinus, and deeply regret his bereavement. But the letter was sent by you to me, that, having occasion to reply, it might not seem presumptuous on my part, when the opportunity was afforded me by yourselves, to say something concerning Christ to the worshippers of idols. But I beseech you, if you have not taken His name in vain in that epistle, suffer not these things which I write to you to be in vain; but if in using His name you wished to mock me, fear Him whom the world formerly in its pride scorned as a condemned criminal, and whom the same world now, subjected to His sway, awaits as its Judge. For the desire of my heart for you, expressed as far as in my power by this letter, shall witness against you at the judgment-seat of Him who shall establish for ever those who believe in Him and confound the unbelieving. May the one true God deliver you wholly from the vanity of this world, and turn you to Himself, my lords worthy of all praise and brethren most beloved. 3007     Reference is here made to the laws of Honorius against idolatry, passed in A.D. 399. See below in sec. 3. 3008     1 Cor. i. 23–25 . 3009     Referring to his birth at Tagaste (not far distant from Madaura), and to Madaura as the scene of the studies of his boyhood.