Letter CCX.

(a.d. 423.)

To the Most Beloved and Most Holy Mother Felicitas,1479    The prioress of the nunnery at Hippo, appointed to that office after the death of the sister of Augustin.and Brother Rusticus, and to the Sisters Who are with Them, Augustin and Those Who are with Him Send Greeting in the Lord.

1. Good is the Lord, and to every place extends His mercy, which comforts us by your love to us in Him. How much He loves those who believe and hope in Him, and who both love Him and love one another, and what blessings He keeps in store for them hereafter, He proves most remarkably in this, that on the unbelieving, the abandoned, and the perverse, whom He threatens with eternal fire, if they persevere in their evil disposition to the end, He does in this life bestow so many benefits, making “His sun to rise on the evil and on the good,” “on the just and on the unjust,”1480    Matt. v. 45. words in which, for the sake of brevity, some instances are mentioned that many more may be suggested to reflection; for who can reckon up how many gracious benefits the wicked receive in this life from Him whom they despise? Amongst these, this is one of great value, that by the experience of the occasional afflictions, which like a good physician He mingles the pleasures of this life, He admonishes them, if only they will give heed, to flee from the wrath to come, and while they are in the way, that is, in this life, to agree with the word of God, which they have made an adversary to themselves by their wicked lives. What, then, is not bestowed in mercy on men by the Lord God, since even affliction sent by Him is a blessing? For prosperity is a gift of God when He comforts, adversity a gift of God when He warns; and if He bestows these things, as I have said, even on the wicked, what does He prepare for those who bear with one another? Into this number you rejoice that through His grace you have been gathered, “forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace.”1481    Eph. iv. 2, 3. For there shall not be awanting occasion for your bearing one with another till God shall have so purified you, that, death being “swallowed up in victory,”1482    1 Cor. xv. 24. “God shall be all in all.”1483    1 Cor. xv. 28.

2. We ought never, indeed, to take pleasure in quarrels; but however averse we may be to them, they occasionally either arise from love, or put it to the test. For how difficult is it to find any one willing to be reproved; and where is the wise man of whom it is said, “Rebuke a wise man, and he will love thee”?1484    Prov. ix. 8. But are we on that account not to reprove and find fault with a brother, to prevent him from going down through false security to death? For it is a common and frequent experience, that when a brother is found fault with he is mortified at the time, and resists and contradicts his friend, but afterwards reconsiders the matter in silence alone with God, where he is not afraid of giving offence to men by submitting to correction, but is afraid of offending God by refusing to be reformed, and thenceforward refrains from doing that for which he has been justly reproved; and in proportion as he hates his sin, he loves the brother whom he feels to have been the enemy of his sin. But if he belong to the number of those of whom it is said, “Reprove not a scorner lest he hate thee,”1485    Prov. ix. 8. the quarrel does not arise from love on the part of the reproved, but it exercises and tests the love of the reprover; for he does not return hatred for hatred, but the love which constrains him to find fault endures unmoved, even when he who is found fault with requites it with hatred. But if the reprover renders evil for evil to the man who takes offence at being reproved, he was not worthy to reprove another, but evidently deserves to be himself reproved. Act upon these principles, so that either quarrels may not arise, or, if they do arise, may quickly terminate in peace. Be more earnest to dwell in concord than to vanquish each other in controversy. For as vinegar corrodes a vessel if it remain long in it, so anger corrodes the heart if it is cherished till the morrow. These things, therefore, observe, and the God of peace shall be with you. Pray also unitedly for us, that we may cheerfully practise the good advices which we give to you.

EPISTOLA CCX . Augustinus Felicitati et Rustico, de malis tolerandis et de fraterna correptione; forte occasione tumultus in sanctimonialium conventu exorti, de quo in epistola proxime post hanc subsequente.

Dilectissimae et sanctissimae matri FELICITATI, et fratri RUSTICO, et sororibus quae vobiscum sunt, AUGUSTINUS, et qui mecum sunt, in Domino salutem.

1. Bonus est Dominus, et misericordia ejus ubique diffusa, quae nos de vestra charitate in suis visceribus consolatur. Quantum enim diligat credentes et sperantes in se, et illum atque in vicem diligentes, et quid eis in posterum servet, hinc maxime ostendit, cum infidelibus, et desperatis, et perversis , quibus in mala voluntate usque in finem perseverantibus ignem cum diabolo aeternum minatur, in hoc tamen saeculo bona tanta largitur; Qui facit oriri solem suum super bonos et malos, et pluit super justos et injustos (Matth. V, 45): breviter enim aliquid dictum est, ut plura cogitentur. Quam multa enim habeant impii in hac vita munera et dona gratuita ab illo quem contemnunt, enumerare quis potest? Inter quae illud magnum, quod exemplis interpositarum tribulationum quas hujus saeculi dulcedini tanquam bonus medicus miscet, admonet eos, si attendere velint, fugere ab ira ventura; et cum in via sunt, id est in hac vita, concordare cum sermone Dei, quem sibi adversarium fecerunt male vivendo. Quid ergo non misericorditer praestatur hominibus a Domino Deo, a quo etiam tribulatio beneficium est? Nam res prospera donum est consolantis; res autem adversa donum est admonentis Dei: et si haec praestat, ut dixi, etiam malis, quid praeparat sustinentibus se? quorum in numero vos per illius gratiam congregatos esse gaudete, sustinentes invicem in dilectione, studentes servare unitatem spiritus in vinculo pacis (Eph. IV, 3). Non enim deerit quod in vobis invicem sufferatis, nisi cum vos ita purgaverit Dominus, absorpta morte in victoriam, ut sit Deus omnia in omnibus (I Cor. XV, 54, 28).

2. Dissensiones autem nunquam debent amari; sed aliquando tamen aut a charitate nascuntur, aut charitatem probant. Quis enim facile invenitur qui velit reprehendi? et ubi est ille sapiens de quo dictum est, Corripe sapientem, et amabit te? Numquid tamen ideo non debemus reprehendere et corripere fratrem, ne securus tendat in mortem? Solet enim fieri, et frequenter accidit ut ad horam contristetur cum reprehenditur, et resistat, et contendat; et tamen postea 0958 consideret secum in silentio, ubi nemo est nisi Deus et ipse, nec timet displicere hominibus, quia corripitur; sed timet displicere Deo, quia non corrigitur, et deinceps non faciat illud in quo juste reprehensus est, et quantum odit peccatum suum, tantum diligat fratrem quem sensit hostem peccati sui. Si autem de illo numero est, de quo dictum est, Corripe stultum, et adjiciet ut oderit te (Prov. IX, 8); non de charitate illius dissensio nascitur, sed tamen charitatem reprehensoris sui exercet et probat: quia non ei rependitur odium; sed dilectio quae cogit reprehendere, imperturbata perdurat, etiam cum ille qui reprehensus est, odit. Si autem ille qui corripit, reddere vult malum pro malo ei qui corripienti indignatur, non fuit dignus qui corriperet, sed dignus plane qui etiam ipse corripi deberet. Haec agite ut inter vos aut non exsistant indignationes, aut exortae statim celerrima pace perimantur. Majorem date operam concordandis vobis quam redarguendis. Quia sicut acetum corrumpit vas, si diutius ibi fuerit; sic ira corrumpit cor, si in alium diem duraverit. Haec ergo agite, et Deus pacis erit vobiscum, orantes simul et pro nobis, ut ea quae bene monemus, alacriter impleamus.