Letter XCV.

(a.d. 408.)

To Brother Paulinus and Sister Therasia, Most Beloved and Sincere Saints Worthy of Affection and Veneration, Fellow-Disciples with Himself Under the Lord Jesus as Master, Augustin Sends Greeting in the Lord.

1. When brethren most closely united to us, towards whom along with us you are accustomed both to cherish and to express sentiments of regard which we all cordially reciprocate, have frequent occasions of visiting you, this benefit is one by which we are comforted under evil rather than made to rejoice in increase of good. For we strive to the utmost of our power to avoid the causes and emergencies which necessitate their journeys, and yet,—I know not how, unless it be as just retribution,—they cannot be dispensed with: but when they return to us and see us, that word of Scripture is fulfilled in our experience: “In the multitude of my thoughts within me, Thy comforts delight my soul.”847    Ps. xciv. 19. Accordingly, when you learn from our brother Possidius himself how sad is the occasion which has compelled him to go to Italy,848    Possidus, bishop of Calama, was going to Rome to complain of the outrage of the Pagans of Calama, described in Letter XCI. sec. 8, p. 378. you will know how true the remarks I have made are in regard to the joy which he has in meeting you; and yet, if any of us should cross the sea for the one purpose of enjoying a meeting with you, what more cogent or worthy reason could be found? This, however, would not be compatible with those obligations by which we are bound to minister to those who are languid through infirmity, and not to withdraw our bodily presence from them, unless their malady, assuming dangerous form, makes such departure imperative. Whether in these things we are receiving chastening or judgment I know not; but this I know, that He is not dealing with us according to our sins, nor requiting us according to our iniquities,849    Ps. ciii. 10. who mingles so great comfort with our tribulation, and who, by remedies which fill us with wonder, secures that we shall not love the world, and shall not by it be made to fall away.

2. I asked in a former letter your opinion as to the nature of the future life of the saints; but you have said in your reply that we have still much to study concerning our condition in this present life, and you do well, except in this, that you have expressed your desire to learn from me that of which you are either equally ignorant or equally well-informed with myself, or rather, of which you know much more perhaps than I do; for you have said with perfect truth, that before we meet the dissolution of this mortal body, we must die, in a gospel sense, by a voluntary departure, withdrawing ourselves, not by death, but by deliberate resolution, from the life of this world. This course is a simple one, and is beset with no waves of uncertainty; because we are of opinion that we ought so to live in this mortal life that we may be in some measure fitted for immortality. The whole question, however, which, when discussed and investigated, perplexes men like myself, is this—how we ought to live among or for the welfare of those who have not yet learned to live by dying, not in the dissolution of the body, but by turning themselves with a certain mental resolution away from the attractions of mere natural things. For in most cases, it seems to us that unless we in some small degree conform to them in regard to those very things from which we desire to see them delivered, we shall not succeed in doing them any good. And when we do thus conform, a pleasure in such things steals upon ourselves, so that often we are pleased to speak and to listen to frivolous things, and not only to smile at them, but even to be completely overcome with laughter: thus burdening our souls with feelings which cleave to the dust, or even to the mire of this world, we experience greater difficulty and reluctance in raising ourselves to God that by dying a gospel-death we may live a gospel-life. And whensoever this state of mind is reached, immediately thereupon will follow the commendation, “Well done! well done!” not from men, for no man perceives in another the mental act by which divine things are apprehended, but in a certain inward silence there sounds I know not whence, “Well done! well done!” Because of this kind of temptation, the great apostle confesses that he was buffeted by the angel.850    2 Cor. xii. 7. Behold whence it comes that our whole life on earth is a temptation; for man is tempted even in that thing in which he is being conformed so far as he can be to the likeness of the heavenly life.

3. What shall I say as to the infliction or remission of punishment, in cases in which we have no other desire than to forward the spiritual welfare of those in regard to whom we judge that they ought or ought not to be punished? Also, if we consider not only the nature and magnitude of faults, but also what each may be able or unable to bear according to his strength of mind, how deep and dark a question it is to adjust the amount of punishment so as to prevent the person who receives it not only from getting no good, but also from suffering loss thereby! Besides, I know not whether a greater number have been improved or made worse when alarmed under threats of such punishment at the hands of men as is an object of fear. What, then, is the path of duty, seeing that it often happens that if you inflict punishment on one he goes to destruction; whereas, if you leave him unpunished, another is destroyed? I confess that I make mistakes daily in regard to this, and that I know not when and how to observe the rule of Scripture: “Them that sin rebuke before all, that others may fear;”851    1 Tim. v. 20. and that other rule, “Tell him his fault between thee and him alone;”852    Matt. xviii. 15. and the rule, “Judge nothing before the time;”853    1 Cor. iv. 5. “Judge not, that ye be not judged”854    Matt. vii. 1. (in which command the Lord has not added the words, “before the time”); and this saying of Scripture, “Who art thou that judgest another man’s servant? to his own master he standeth or falleth: yea, he shall be holden up, for God is able to make him stand;”855    Rom. xiv. 4. by which words he makes it plain that he is speaking of those who are within the Church; yet, on the other hand, he commands them to be judged when he says, “What have I to do to judge them also that are without? do not ye judge them that are within? therefore put away from among yourselves that wicked person.”856    1 Cor. v. 12, 13. But when this is necessary, how much care and fear is occasioned by the question to what extent it should be done, lest that happen which, in his second epistle to them, the apostle is found admonishing these persons to beware of in that very example, saying, “lest, perhaps, such an one should be swallowed up with overmuch sorrow;” adding, in order to prevent men from thinking this a thing not calling for anxious care, “lest Satan should get an advantage of us; for we are not ignorant of his devices.”857    2 Cor. ii. 7, 11. What trembling we feel in all these things, my brother Paulinus, O holy man of God! what trembling, what darkness! May we not think that with reference to these things it was said, “Fearfulness and trembling are come upon me, and horror hath overwhelmed me. And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest. Lo, then would I wander far off, and remain in the wilderness.” And yet even in the wilderness perchance he still experienced it; for he adds, “I waited for Him who should deliver me from weakness and from tempest.”858    Ps. lv. 5–8, as given in the LXX. Truly, therefore, is the life of man upon the earth a life of temptation.859    Job vii. 1.

4. Moreover, as to the oracles of God, is it not true that they are lightly touched rather than grasped and handled by us, seeing that in by far the greater part of them we do not already possess opinions definite and ascertained, but are rather inquiring what our opinion ought to be? And this caution, though attended with abundant disquietude, is much better than the rashness of dogmatic assertion. Also, if a man is not carnally minded (which the apostle says is death), will he not be a great cause of offence to those who are still carnally minded, in many parts of Scripture in the exposition of which to say what you believe is most perilous, and to refrain from saying it is most grievous, and to say something else than what you believe is most pernicious? Nay more, when in the discourses or writings of those who are within the Church we find some things censurable, and do not conceal our disapprobation (supposing such correction to be according to the freedom of brotherly love), how great a sin is committed against us when we are suspected of being actuated in this by envy and not by goodwill! and how much do we sin against others, when we in like manner impute to those who find fault with our opinions a desire rather to wound than to correct us! Verily, there arise usually from this cause bitter enmities even between persons bound to each other by the greatest affection and intimacy, when, “thinking of men above that which is written, any one is puffed up for one against another;”860    1 Cor. iv. 6. and while they bite and devour one another, “there is reason to fear lest they be consumed one of another.”861    Gal. v. 15. Therefore, “Oh that I had wings like a dove! for then would I fly away, and be at rest.”862    Ps. lv. 6. For whether it be that the dangers by which one is beset seem to him greater than those of which he has no experience, or that my impressions are correct, I cannot help thinking that any amount of weakness and of tempest in the wilderness would be more easily borne than the things which we feel or fear in the busy world.

5. I therefore greatly approve of your saying that we should make the state in which men stand, or rather the course which they run, in this present life, the theme of our discussion. I add as another reason for our giving this subject the preference, that the finding and following of the course itself must come before our finding and possessing that towards which it leads. When, therefore, I asked your views on this, I acted as if, through holding and observing carefully the right rule of this life, we were already free from disquietude concerning its course, although I feel in so many things, and especially in those which I have mentioned, that I toil in the midst of very great dangers. Nevertheless, forasmuch as the cause of all this ignorance and embarrassment appears to me to be that, in the midst of a great variety of manners and of minds having inclinations and infirmities hidden altogether from our sight, we seek the interest of those who are citizens and subjects, not of Rome which is on earth, but of Jerusalem which is in heaven, it seemed to me more agreeable to converse with you about what we shall be, than about what we now are. For although we do not know the blessings which are to be enjoyed yonder, of one thing at least we are assured, and it is not a small thing, that yonder the evils which we experience here shall have no place.

6. Wherefore, as to the ordering of this present life in the way which we must follow in order to the attainment of eternal life, I know that our carnal appetites must be held in check, only so much concession being made to the gratification of the bodily senses as suffices for the support of this life and the active discharge of its duties, and that all the vexations of this life which come upon us in connection with the truth of God, and the eternal welfare of ourselves or of our neighbours, must be borne with patience and fortitude. I know also that with all the zeal of love we should seek the good of our neighbour, that he may rightly spend the present life so as to obtain life eternal. I know also that we ought to prefer spiritual to carnal, immutable to mutable things, and that all this a man is so much more or less enabled to do, according as he is more or less helped by the grace of God through Jesus Christ our Lord. But I do not know the reason why one or another is more or less helped or not helped by that grace; this only I know, that God does this with perfect justice, and for reasons which to Himself are known as sufficient. In regard, however, to the things which I have mentioned above, as to the way in which we ought to live amongst men, if anything has become known to you through experience or meditation, I beseech you to give me instruction. And if these things perplex you not less than myself, make them the subject of conference with some judicious spiritual physician, whom you may find either where you reside, or in Rome, when you make your annual visit to the city, and thereafter write to me whatever the Lord may reveal to you through his instructions, or to you and him together when engaged in conversation on the subject.

7. As to the resurrection of the body, and the future offices of its members in the incorruptible and immortal state, since you have, in return for the questions which I put to you, inquired my views on these matters, listen to a brief statement which, if it be not sufficient, may afterwards, with the Lord’s help, be amplified by fuller discussion. It is to be held most firmly, as a doctrine in regard to which the testimony of Holy Scripture is true and unmistakable, that these visible and earthly bodies which are now called natural863    Animalia, 1 Cor. xv. 34. shall, in the resurrection of the faithful and just, be spiritual bodies. At the same time, I do not know how the quality of a spiritual body can be comprehended or stated by us, seeing that it lies beyond the range of our experience. There shall be, assuredly, in such bodies no corruption, and therefore they shall not require the perishable nourishment which is now necessary; yet though unnecessary, it will not be impossible for them at their pleasure to take and actually consume food; otherwise it would not have been taken after His resurrection by the Lord, who has given us such an example of the resurrection of the body, that the apostle argues from it: “If the dead rise not, then is not Christ raised.”864    1 Cor. xv. 16. But He, when He appeared to His disciples, having all His members, and using them according to their functions, also pointed out to them the places where His wounds had been, regarding which I have always supposed that they were the scars, not the wounds themselves, and that they were there, not of necessity, but according to His free exercise of power. He gave at that time the clearest evidence of the ease with which He exercised this power, both by showing Himself in another form to the two disciples, and by His appearing, not as a spirit, but in His true body, to the disciples in the upper chamber, although the doors were shut.865    Luke xxiv. 15–43; John xx. 14–29; Mark xvi. 12, 14.

8. From this arises the question as to angels, whether they have bodies adapted to their duties and their swift motions from place to place, or are only spirits? For if we say that they have bodies, we are met by the passage: “He maketh His angels spirits;”866    Ps. civ. 4 and Heb. i. 7. and if we say that they have not bodies, a still greater difficulty meets us in explaining how, if they are without bodily form, it is written that they appeared to the bodily senses of men, accepted offers of hospitality, permitted their feet to be washed, and used the meat and drink which was provided for them.867    Gen. xviii. 2–9 and Gen. xix. 1–3. For it seems to involve us in less difficulty, if we suppose that the angels are there called spirits in the same manner as men are called souls, e.g. in the statement that so many souls (not signifying that they had not bodies also) went down with Jacob into Egypt,868    Gen. xlvi. 27. than if we suppose that, without bodily form, all these things were done by angels. Again, a certain definite height is named in the Apocalypse as the stature of an angel, in dimensions which could apply only to bodies, proving that that which appeared to the eyes of men is to be explained, not as an illusion, but as resulting from the power which we have spoken of as easily put forth by spiritual bodies. But whether angels have bodies or not, and whether or not any one be able to show how without bodies they could do all these things, it is nevertheless certain, that in that city of the holy in which those of our race who have been redeemed by Christ shall be united for ever to thousands of angels, voices proceeding from organs of speech shall furnish expression to the thoughts of minds in which nothing is hidden; for in that divine fellowship it will not be possible for any thought in one to remain concealed from another, but there shall be complete harmony and oneness of heart in the praise of God, and this shall find utterance not only from the spirit, but through the spiritual body as its instrument; this, at least, is what I believe.

9. Meanwhile, if you have already found or can learn from other teachers anything more fully agreeing with the truth than this, I am most eagerly longing to be instructed therein by you. Study carefully, if you please, my letter, in regard to which, as you pled in excuse for your very hurried reply the haste of the deacon who brought it to me, I do not make any complaint, but rather remind you of it, in order that what was then omitted in your answer may now be supplied. Look over it again, and observe what I wished to learn from you, both regarding your opinion concerning Christian retirement as a means to the acquisition and discussion of the truths of Christian wisdom, and regarding that retirement in which I supposed that you had found leisure, but in which it is reported to me that you are engrossed with occupation to an incredible extent.

May you, in whom the holy God has given us great joy and consolation, live mindful of us, and in true felicity. (This sentence is added by another hand.)

EPISTOLA XCV . Augustinus superiori epistolae respondens agit de praesentis vitae statu, necnon de qualitate corporis beatorum, deque membrorum officiis post resurrectionem.

Dominis charissimis et sincerissimis, sanctis et desiderabilibus et venerabilibus fratribus, sub magistro Domino Jesu condiscipulis , PAULINO et THERASIAE, AUGUSTINUS, in Domino salutem.

1. Cum vos fratres nostri conjunctissimi nobis, quos nobiscum desiderati desiderare, et salutati resalutare consuestis, assidue vident, non tam augentur bona nostra, quam consolantur mala. Nam ipsas causas 0352 et necessitates, et quantum valemus, devitare conamur, et tamen, nescio quomodo, credo pro meritis nostris, deesse non possunt: sed cum ad nos veniunt, et vident nos, fit quod scriptum est, Secundum multitudinem dolorum meorum in corde meo, exhortationes tuae jucundaverunt animam meam (Psal. XCIII, 19). Proinde ad istam laetitiam qua vobiscum est frater Possidius , cum ex ipso audieritis quam tristis eum causa compulerit, hoc me verissime dicere cognoscetis: et tamen si quisquam nostrum propter hoc solum iret trans mare, ut vestra praesentia frueretur, quid hac causa justius, quid posset dignius inveniri? Sed id vincula nostra non ferrent, quibus religati sumus infirmorum servire languoribus, nec eos praesentia corporali relinquere, nisi cum hoc cogunt tanto imperiosius, quanto periculosius aegrotando. Utrum exerceamur his, an potius plectamur, nescio, nisi quod non secundum peccata nostra facit nobis, neque secundum iniquitates nostras retribuit nobis (Psal. CII, 10), qui tanta solatia doloribus miscet, agitque mirabili medicina, ne amemus mundum, ne deficiamus in mundo.

2. Quaesivi abs te prioribus litteris, qualisnam tibi videatur futura aeterna vita sanctorum; sed bene mihi respondisti, etiam de praesentis vitae statu adhuc esse utique consulendum: nisi quod me consulere voluisti, quod aut mecum nescis, aut mecum scis, aut magis quam ego forsitan scis; quippe qui etiam verissime dixeris evangelicam mortem prius emoriendum, quam carnalem resolutionem voluntario praeveniamus excessu, non obitu, sed sententia recedentes ab hujus saeculi vita. Simplex haec actio, et nullo dubitationis aestu fluctuat, quod ita nos vivere oportere censemus in hac vita mortali, ut vitae immortali quodammodo coaptemur. Verum omnis quaestio, quae agentes quaerentesque conturbat homines, qualis ego sum, illa est, quonam modo vivendum sit, vel inter eos, vel propter eos qui nondum vivere moriendo noverunt, non resolutione corporis, sed quodam se a corporalibus illecebris avertentes mentis affectu. Plerumque enim videtur nobis quod nisi eis aliquantulum congruamus ad ea ipsa unde illos extrahi cupimus, nihil cum eis salubriter agere poterimus. Quod cum facimus, talium delectatio subrepit et nobis, ut saepe etiam loqui vana delectet, auremque praebere loquentibus, nec arridere tantum, sed etiam risu vinci ac solvi: ita pulvereis quibusdam, vel etiam luteis affectibus nostras animas aggravantes, laboriosius et pigrius levamus ad Deum, ut vivamus evangelicam vitam, moriendo evangelicam mortem. Quod si aliquando successerit, statim subjicietur, Euge, Euge; non ab hominibus; neque enim quisquam hominum sentit in alio talem mentis agnitionem; sed in quodam intus silentio, nescio 0353 unde clamatur, Euge, Euge. Propter hoc genus tentationis ab angelo colaphizatum se tantus Apostolus confitetur (II Cor. XII, 7). Ecce unde vita humana super terram tota tentatio est; quando et ibi homo tentatur, ubi quantum potest vitae coelestis similitudini coaptatur.

3. Quid dicam de vindicando, vel non vindicando? quandoquidem hoc totum ad eorum salutem proficere volumus, in quos vindicandum aut non vindicandum esse arbitramur. Quis etiam sit vindicandi modus, non solum pro qualitate vel quantitate culparum, verum etiam pro quibusdam viribus animorum, quid quisque sufferat, quid recuset, ne non solum non proficiat, sed etiam deficiat, quam profundum et latebrosum est! impendentem quoque vindictam metuentes, quae ab hominibus metuitur, nescio utrum plures correcti sunt, quam in deterius abierunt. Quid, cum saepe accidat, ut si in quemquam vindicaveris, ipse pereat; si inultum reliqueris, alter pereat? Ego in his quotidie peccare me fateor, et ignorare quando, quove modo custodiam id quod scriptum est, Peccantes coram omnibus argue, ut caeteri timorem habeant (I Tim. V, 20); et quod scriptum est, Corripe eum inter te et ipsum solum (Matth. XVIII, 15); et quod scriptum est, Nolite ante tempus judicare, ut non judicemini (I Cor. IV, 5), neque enim hic addidit ante tempus; et quod scriptum est, Tu quis es, qui judicas alienum servum? Suo domino stat aut cadit: stabit autem; potens est enim Deus statuere illum (Rom. XIV, 4); unde confirmat de his se dicere, qui intus sunt: et rursus eos judicari jubet, cum dicit, Quid enim mihi de his, qui foris sunt judicare? Nonne de his, qui intus sunt, vos judicatis? Auferte malum ex vobis ipsis (I Cor. V, 12, 13). Quod cum etiam faciendum videtur, quatenus fiat, quantae curae ac timoris est? ne forte contingat quod de illo ipso intelligitur in secunda ad eosdem Epistola cavendum admonere, ne majore tristitia absorbeatur qui ejusmodi est. Et ne quisquam hoc non multum curandum putaret, ibi ait, Ut non possideamur a satana: non enim ignoramus mentes ejus (II Cor. II, 7, 11). Quis in his omnibus tremor, mi Pauline, sancte homo Dei! quis tremor, quae tenebrae! Nonne putamus de his esse dictum: Timor et tremor venerunt supra me, et contexerunt me tenebrae; et dixi, Quis dabit mihi pennas sicut columbae, et volabo et requiescam? Ecce elongavi fugiens, et mansi in deserto. Verumtamen etiam in deserto ipso fortassis expertus sit quod adjungit: Exspectabam eum qui me salvum faceret a pusillanimitate et tempestate (Psal. LIV, 6 9). Nempe ergo tentatio est vita humana super terram (Job. VII, 1).

4. Quid, ipsa divina eloquia nonne palpantur potius quam tractantur a nobis, dum in multo pluribus quaerimus potius quid sentiendum sit, quam definitum aliquid fixumque sentimus? Et ea cautio cum sollicitudinis plena sit, multo melior est tamen, quam temeritas affirmandi. Nonne in multis, si non secundum carnem homo sapiat, quam mortem dicit esse Apostolus, magno scandalo erit ei qui adhuc secundum 0354 carnem sapit (Rom. VIII, 5, 6)? ubi et dicere quid sentias periculosissimum, et non dicere laboriosissimum, et aliud quam sentis dicere perniciosissimum est. Quid? cum ea quae non approbamus in eorum, qui intus sunt, sermone vel scriptis, putantesque id ad fraternae charitatis libertatem pertinere, judicium nostrum non occultamus, et hoc non benevolentia, sed invidia facere credimur, quantum peccatur in nos! et cum similiter eos qui nostras sententias reprehendunt, laedere potius velle quam corrigere suspicamur, quantum peccamus in alios! Certe hinc existunt inimicitiae plerumque etiam inter charissimas familiarissimasque personas, dum, supra quam scriptum est, unus pro altero inflatur adversus alterum (I Cor. IV, 6), et dum mordent et comedunt invicem, timendum est ne consumantur ab invicem (Gal. V, 15). Quis ergo dabit mihi pennas sicut columbae, et volabo, et requiescam (Psal. LIV, 7)? Sive enim quia pericula, in quibus quisque versatur, graviora sunt quam inexperta, sive quia revera ita est, quaelibet pusillanimitas tempestasque deserti minus mihi videtur molesta, quam ea quae vel patimur, vel timemus in turbis.

5. Proinde multum approbo sententiam tuam, de hujus vitae statu esse agendum, vel potius cursu quam statu. Addo aliud, quia prius hoc requirendum atque tenendum est, quam illud, quale futurum sit, quo iste fert cursus. Inde ergo interrogavi quid sentias, quasi hujus vitae recta regula retenta atque servata jam securi simus, cum in tam multis, maximeque in his quae breviter, ut potui, commemoravi, periculosissime laborare me sentiam. Sed quia omnis haec ignorantia et difficultas hinc mihi videtur existere, quod in magna varietate morum, et animarum occultissimas voluntates atque infirmitates habentium, rem populi gerimus, non terreni atque Romani, sed Jerosolymitani coelestis, magis me libuit loqui tecum ex illo quod erimus, quam ex isto quod sumus. Ibi enim etsi nescimus quae bona futura sunt, non tamen de parva re certi sumus, quod ista mala ibi non erunt.

6. De agenda ergo ista temporali vita, eo modo, per quem veniendum est ad aeternam, novi concupiscentias carnales esse frenandas; tantumque remittendum in delectationes sensuum corporalium, quantum sustentandae hujusmodi agendaeque vitae satis est, omnesque molestias temporales, pro veritate Dei, et salute aeterna nostra et proximi, patienter fortiterque tolerandas. Novi etiam proximo ad hoc consulendum omni studio charitatis, ut istam vitam recte gerat propter aeternam. Praeponenda etiam nobis spiritualia carnalibus, incommutabilia mutabilibus, et haec omnia tanto magis minusve posse hominem, quanto magis minusve adjuvatur gratia Dei, per Jesum Christum Dominum nostrum. Cur autem ille sic, ille autem sic adjuvetur, vel non adjuvetur, nescio: id tamen Deum summa sibique nota aequitate facere scio. Propter illa vero quae supra commemoravi, quemadmodum vivendum sit cum hominibus, si quid tibi exploratum liquet, edoce me, obsecro. Sin et te ita ut 0355 me movent ista, confer ea cum aliquo mansueto cordis medico, sive illic inveneris abi degitis, sive cum Romam toto anniversarie pergitis, et quod per illum tibi loquentem, seu vobis colloquentibus Dominus aperuerit, scribe mihi.

7. De resurrectione autem corporum, membrorumque in illa incorruptione atque immortalitate futuris officiis, quoniam vicissim me interrogasti quid sentiam, audi breviter quod, si non satis erit, poterit, si Dominus adjuverit, latius disputari. Firmissime tenendum est, unde Scripturae sanctae verax et clara sententia est, visibilia ista corpora atque terrena quae nunc animalia dicuntur, spiritualia futura in resurrectione fidelium atque justorum. Porro spiritua is corporis qualitas inexperta nobis, quemadmodum vel comprehendi, vel insinuari possit, ignoro. Corruptio ibi certe nulla erit, ac per hoc nec isto quo nunc indigent corruptibili cibo, tunc indigebunt; nec tamen eum capere non poterunt, veraciterque consumere potestate, non necessitate. Alioquin nec Dominus eum post resurrectionem accepisset, qui nobis ita praebuit corporalis resurrectionis exemplum, ut hinc Apostolus dicat: Si mortui non resurgunt, neque Christus resurrexit (I Cor. XV, 16) Qui cum membris omnibus appareret, eorumque officiis uteretur, loca etiam vulnerum demonstravit. Quas ego cicatrices, non ipsa vulnera semper accepi, et eas ipsas potestate, non necessitate. Cujus potestatis facilitatem tunc maxime ostendit, cum vel in alia forma se demonstravit, vel in domo discipulis constitutis, cum ostia clausa essent, verus apparuit (Luc. XXIV, 15-43, et Joan. XX, 14-29, et Marc. XVI, 12, 14).

8. Hinc oritur de Angelis quaestio, utrum habeant corpora suis officiis et concursationibus congrua, an tantummodo spiritus sint? si enim habere dixerimus, occurrit nobis: Qui facit Angelos suos spiritus (Psal. CIII, 4). Si autem non habere dixerimus, plus habet scrupuli, quomodo scriptum sit eos corporeis hominum sensibus sine corpore praesentatos, hospitio susceptos, pedes eis lotos, edentibus et bibentibus ministratum (Gen. XVIII, 2-9, et XIX, 1-3). Facilius enim videri potest sic esse spiritus Angelos dictos, ut homines animas, sicut scriptum est cum Jacob in Aegyptum tot animas descendisse (Gen. XLVI, 2) [neque enim corpora non habebant], quam ut illa omnia sine corporibus gesta credantur. Deinde certa quaedam in Apocalypsi Angeli statura definitur (Apoc. X), in ea mensura quae nisi corporum esse non possit, ut quod hominibus apparuerit, non ad falsitatem, sed ad illam potestatem ac facilitatem spiritualium corporum referatur. Sed sive habeant Angeli corpora, sive quisquam possit ostendere quemadmodum corpora non habentes gerere illa omnia potuerint, in illa tamen civitate sanctorum, ubi etiam per Christum redempti a generatione hac, in aeternum conjungentur millibus Angelorum, voces corporales non latentes animos indicabunt; quia in illa societate divina nihil cogitationis proximo poterit occultari, sed erit consonans in Dei laude concordia, non solum spiritu, verum etiam spirituali 0356 corpore expressa: hoc mihi videtur.

9. Interim si quid congruentius veritati vel jam tenes, vel a doctoribus audire potueris, per te nosse studiosissime exspecto. Recense sanc epistolam meam , cui quoniam festinantissime te respondisse de diaconi festinatione causatus es, ideo non conqueror, sed potius commemoro, ut quod tunc omissum est, nunc reddatur Et de otio quippe christiano ad percipiendam vel disserendam christianam sapientiam quid sentias, et de otio quod putabam tuo, cujus mihi occupationes incredibiles nuntiatae sunt, require et vide quid a te scire quaesierim. (Et alia manu.) Memores nostri, felices vivite, magna gaudia et solatia nostra sancti Dei.