Letter CXXXV.

(a.d. 412.)

To Bishop Augustin, My Lord Truly Holy, and Father Justly Revered, Volusianus Sends Greeting.

1. O man who art a pattern of goodness and uprightness, you ask me to apply to you for instruction in regard to some of the obscure passages which occur in my reading. I accept at your command the favour of this kindness, and willingly offer myself to be taught by you, acknowledging the authority of the ancient proverb, “We are never too old to learn.” With good reason the author of this proverb has not restricted by any limits or end our pursuit of wisdom; for truth,1072    We read here “veritas,” instead of “virtus.” secluded in its original principles, is never so disclosed to those who approach it as to be wholly revealed to their knowledge. It seems to me, therefore, my lord truly holy, and father justly revered, worth while to communicate to you the substance of a conversation which recently took place among us. I was present at a gathering of friends, and a great many opinions were brought forward there, such as the disposition and studies of each suggested. Our discourse was chiefly, however, on the department of rhetoric which treats of proper arrangement.1073    “Partitio,” defined thus by Quintilian vii. 1: “Sit igitur divisio rerum plurium in singulas—partitio, singularum in partes discretas ordo et recta quædam locatio.” I speak to one familiar with the subject, for you were not long ago a teacher of these things. Upon this followed a discussion regarding “invention” in rhetoric, its nature, what boldness it requires, how great the labour involved in methodical arrangement, what is the charm of metaphors, and the beauty of illustrations, and the power of applying epithets suitable to the character and nature of the subject in hand. Others extolled with partiality the poet’s art. This part also of eloquence is not left unnoticed or unhonoured by you. We may appropriately apply to you that line of the poet: “The ivy is intertwined with the laurels which reward your victory.”1074    Virgil, Bucol. Ecl. 8, line 13. We spoke, accordingly, of the embellishments which skilful arrangement adds to a poem, of the beauty of metaphors, and of the sublimity of well-chosen comparisons; then we spoke of smooth and flowing versification, and, if I may use the expression, the harmonious variation of the pauses in the lines.1075    Cæsurarum modulata variatio. The conversation turned next to a subject with which you are very familiar, namely, that philosophy which you were wont yourself to cherish after the manner of Aristotle and Isocrates. We asked what had been achieved by the philosopher of the Lyceum, by the varied and incessant doubtings of the Academy, by the debater of the Porch, by the discoveries of natural philosophers, by the self-indulgence of the Epicureans; and what had been the result of their boundless zeal in disputation with each other, and how truth was more than ever unknown by them after they assumed that its knowledge was attainable.

2. While our conversation continues on these topics, one of the large company says: “Who among us is so thoroughly acquainted with the wisdom taught by Christianity as to be able to resolve the doubts by which I am entangled, and to give firmness to my hesitating acceptance of its teaching by arguments in which truth or probability may claim my belief?” We are all dumb with amazement. Then, of his own accord, he breaks forth in these words: “I wonder whether the Lord and Ruler of the world did indeed fill the womb of a virgin;—did His mother endure the protracted fatigues of ten months, and, being yet a virgin, in due season bring forth her child, and continue even after that with her virginity intact?” To this he adds other statements: “Within the small body of a crying infant He is concealed whom the universe scarcely can contain; He bears the years of childhood, He grows up, He is established in the rigour of manhood; this Governor is so long an exile from His own dwelling-place, and the care of the whole world is transferred to one body of insignificant dimensions. Moreover, He falls asleep, takes food to support Him, is subject to all the sensations of mortal men. Nor did the proofs of so great majesty shine forth with adequate fulness of evidence; for the casting out of devils, the curing of the sick, and the restoration of the dead to life are, if you consider others who have wrought these wonders, but small works for God to do.” We prevent him from continuing such questions, and the meeting having broken up, we referred the matter to the valuable decision of experience beyond our own, lest, by too rashly intruding into hidden things, the error, innocent thus far, should become blameworthy.

You have heard, O man worthy of all honour, the confession of our ignorance; you perceive what is requested at your hands. Your reputation is interested in our obtaining an answer to these questions. Ignorance may, without harm to religion, be tolerated in other priests; but when we come to Bishop Augustin, whatever we find unknown to him is no part of the Christian system. May the Supreme God protect your venerable Grace, my lord truly holy and justly revered!

EPISTOLA CXXXIV . Augustinus Apringium proconsulem rogat ac monet ut Circumcelliones atrocia confessos mitius puniat, memor ecclesiasticae mansuetudinis.

Domino insigni et merito sublimi, ac praestantissimo filio APRINGIO, AUGUSTINUS.

1. Non dubito in hac potestate quam tibi Deus homini in homines dedit, cogitare te divinum judicium, ubi et judices stabunt rationem de suo judicio reddituri. Christiana quippe fide te imbutum scio; unde mihi ad Excellentiam tuam major fiducia tribuitur, non solum petendi, verum etiam monendi propter 0511 illum Dominum, in cujus familia nobiscum coelesti jure censeris, in quo spem vitae aeternae pariter habemus, et quem pro vobis in sacrosanctis mysteriis invocamus. Proinde, domine insignis et merito sublimis, ac praestantissime fili, primum quaeso ut non tibi videar importunus irruere actibus tuis, ea sollicitudine quam me praecipue gerere oportet pro Ecclesia mihi credita, cujus utilitatibus servio, cui non tam praeesse quam prodesse desidero: deinde obsecro ut quod moneo vel rogo, non dedigneris accipere, non cuncteris acquiescere.

2. Circumcelliones quosdam et clericos donatistas, cura eorum qui disciplinae publicae inserviunt, praemissa Notoria, ad judicia legesque perduxit. Hi cum audirentur a viro clarissimo et spectabili tribuno et notario fratre tuo, filio meo Marcellino, non tormentis ungularum atque flammarum, sed virgarum coerciti, horrenda facinora in fratres et compresbyteros meos a se perpetrata confessi sunt; quod scilicet unum eorum exceptum insidiis trucidaverunt, alterum e domo raptum, oculo effosso digitoque amputato truncaverunt. Haec cum comperissem illos fuisse confessos, ideoque minime dubitarem sub jura tuae securis esse venturos, has ad tuam Nobilitatem litteras acceleravi, quibus deprecor, et per misericordiam Christi obsecro, sic de tua majore atque certiore felicitate gaudeamus, ut eis paria non retribuantur; quanquam lapidis ictibus digitum praecidere oculumque convellere leges puniendo non possint, quod isti saeviendo potuerunt. Unde securus sum de iis qui hoc se fecisse confessi sunt, quod hanc vicissitudinem non reportabunt; sed ne vel ipsi, vel illi quorum homicidium patefactum est, per tuae potestatis sententiam multentur, hoc timeo, hoc ne fiat et christianus judicem rogo, et christianum episcopus moneo.

3. De vobis quidem dixisse Apostolum legimus quod non sine causa gladium geratis, et ministri Dei sitis, vindices in eos qui male agunt (Rom. XIII, 4); sed alia causa est provinciae, alia est Ecclesiae: illius terribiliter gerenda est administratio; hujus clementer commendanda est mansuetudo. Si apud judicem non christianum mihi sermo esset, aliter agerem: nec tamen etiam sic Ecclesiae causam desererem, et quantum admittere dignaretur, instarem ne passiones servorum Dei catholicorum, quae prodesse debent ad exempla patientiae, inimicorum suorum sanguine foedarentur; et si nollet acquiescere, inimico animo eum resistere suspicarer. Nunc vero quando apud te res agitur, alia mihi ratio est, alia consultatio. Rectorem te quidem praecelsae potestatis videmus, sed etiam filium christianae pietatis agnoscimus. Subdatur sublimitas tua, subdatur fides tua; causam tecum tracto communem, sed tu in ea potes quod ego non possum: confer nobiscum consilium, et porrige auxilium.

4. Diligenter actum est ut inimici Ecclesiae, qui solent vaniloquio seductionis sollicitare animos imperitos tanquam de persecutione gloriantes quam se perpeti jactant, horrenda facinora sua in catholicos clericos perpetrata faterentur et suis verbis implicarentur. 0512 Legenda sunt Gesta ad sanandas animas, quas pestifera suasione venenaverunt: numquid placet tibi ut ad finem Gestorum, si cruentum istorum supplicium continebit, legendo pervenire timeamus, ubi ponimus et ipsam conscientiam, ne malum pro malo, qui passi sunt, reddidisse videantur? Si ergo nihil aliud constitueretur frenandae malitiae perditorum, extrema fortasse necessitas ut tales occiderentur urgeret; quanquam quod ad nos attinet, si nihil mitius eis fieri posset, mallemus eos liberos relaxari, quam passiones fratrum nostrorum fuso eorum sanguine vindicari: nunc vero cum aliquid fieri possit, quo et mitis commendetur Ecclesia, et immitium cohibeatur audacia; cur non flectas in partem providentiorem, lenioremque sententiam, quod licet judicibus facere etiam non in causis Ecclesiae? Time ergo nobiscum judicium Dei Patris, et commenda mansuetudinem matris: cum enim tu facis, Ecclesia facit, propter quam facis, et cujus filius facis. Contende bonitate cum malis: illi scelere immani membra de corpore vivo avulserunt; tu opere misericordi effice ut illa quae nefandis operibus exercebant, alicui utili operi integra eorum membra deserviant. Illi non pepercerunt correctionem sibi praedicantibus Dei servis; tu parce comprehensis, parce ductis, parce convictis. Illi impio ferro fuderunt sanguinem Christianum: tu ab eorum sanguine etiam juridicum gladium cohibe propter Christum. Illi ministro Ecclesiae occiso extorserunt spatium vivendi: tu inimicis Ecclesiae viventibus relaxa spatium poenitendi. Talem te oportet esse in causa Ecclesiae judicem christianum, petentibus, monentibus, intercedentibus nobis. Solent homines quando cum inimicis eorum convictis lenius agitur, a mitiore sententia provocare: sed inimicos nostros ita diligimus, ut nisi de tua christiana obedientia praesumamus, a tua severa sententia provocemus. Deus omnipotens Excellentiam tuam auctiorem felicioremque conservet, domine insignis et merito sublimis, ac praestantissime fili.