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Augustine of Hippo, The City of God
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Preface, Explaining His Design in Undertaking This Work.
Chapter 5.—Cæsar’s Statement Regarding the Universal Custom of an Enemy When Sacking a City.
Chapter 6.—That Not Even the Romans, When They Took Cities, Spared the Conquered in Their Temples.
Chapter 9.—Of the Reasons for Administering Correction to Bad and Good Together.
Chapter 10.—That the Saints Lose Nothing in Losing Temporal Goods.
Chapter 11.—Of the End of This Life, Whether It is Material that It Be Long Delayed.
Chapter 13.—Reasons for Burying the Bodies of the Saints.
Chapter 14.—Of the Captivity of the Saints, and that Divine Consolation Never Failed Them Therein.
Chapter 17.—Of Suicide Committed Through Fear of Punishment or Dishonor.
Chapter 19.—Of Lucretia, Who Put an End to Her Life Because of the Outrage Done Her.
Chapter 20.—That Christians Have No Authority for Committing Suicide in Any Circumstances Whatever.
Chapter 21.—Of the Cases in Which We May Put Men to Death Without Incurring the Guilt of Murder.
Chapter 22.—That Suicide Can Never Be Prompted by Magnanimity.
Chapter 25.—That We Should Not Endeavor By Sin to Obviate Sin.
Chapter 26.—That in Certain Peculiar Cases the Examples of the Saints are Not to Be Followed.
Chapter 27.—Whether Voluntary Death Should Be Sought in Order to Avoid Sin.
Chapter 31.—By What Steps the Passion for Governing Increased Among the Romans.
Chapter 32.—Of the Establishment of Scenic Entertainments.
Chapter 33.—That the Overthrow of Rome Has Not Corrected the Vices of the Romans.
Chapter 34.—Of God’s Clemency in Moderating the Ruin of the City.
Chapter 36.—What Subjects are to Be Handled in the Following Discourse.
Chapter 1.—Of the Limits Which Must Be Put to the Necessity of Replying to an Adversary.
Chapter 2.—Recapitulation of the Contents of the First Book.
Chapter 5.—Of the Obscenities Practiced in Honor of the Mother of the Gods.
Chapter 6.—That the Gods of the Pagans Never Inculcated Holiness of Life.
Chapter 15.—That It Was Vanity, Not Reason, Which Created Some of the Roman Gods.
Chapter 21.—Cicero’s Opinion of the Roman Republic.
Chapter 24.—Of the Deeds of Sylla, in Which the Demons Boasted that He Had Their Help.
Chapter 28.—That the Christian Religion is Health-Giving.
Chapter 29.—An Exhortation to the Romans to Renounce Paganism.
Chapter 6.—That the Gods Exacted No Penalty for the Fratricidal Act of Romulus.
Chapter 7.—Of the Destruction of Ilium by Fimbria, a Lieutenant of Marius.
Chapter 8.—Whether Rome Ought to Have Been Entrusted to the Trojan Gods.
Chapter 13.—By What Right or Agreement The Romans Obtained Their First Wives.
Chapter 15.—What Manner of Life and Death the Roman Kings Had.
Chapter 19.—Of the Calamity of the Second Punic War, Which Consumed the Strength of Both Parties.
Chapter 24.—Of the Civil Dissension Occasioned by the Sedition of the Gracchi.
Chapter 26.—Of the Various Kinds of Wars Which Followed the Building of the Temple of Concord.
Chapter 27.—Of the Civil War Between Marius and Sylla.
Chapter 28.—Of the Victory of Sylla, the Avenger of the Cruelties of Marius.
Chapter 1.—Of the Things Which Have Been Discussed in the First Book.
Chapter 2.—Of Those Things Which are Contained in Books Second and Third.
Chapter 4.—How Like Kingdoms Without Justice are to Robberies.
Chapter 5.—Of the Runaway Gladiators Whose Power Became Like that of Royal Dignity.
Chapter 11.—Concerning the Many Gods Whom the Pagan Doctors Defend as Being One and the Same Jove.
Chapter 13.—Concerning Those Who Assert that Only Rational Animals are Parts of the One God.
Chapter 15.—Whether It is Suitable for Good Men to Wish to Rule More Widely.
Chapter 17.—Whether, If the Highest Power Belongs to Jove, Victoria Also Ought to Be Worshipped.
Chapter 18.—With What Reason They Who Think Felicity and Fortune Goddesses Have Distinguished Them.
Chapter 27.—Concerning the Three Kinds of Gods About Which the Pontiff Scævola Has Discoursed.
Chapter 2.—On the Difference in the Health of Twins.
Chapter 5.—In What Manner the Mathematicians are Convicted of Professing a Vain Science.
Chapter 6.—Concerning Twins of Different Sexes.
Chapter 7.—Concerning the Choosing of a Day for Marriage, or for Planting, or Sowing.
Chapter 10.—Whether Our Wills are Ruled by Necessity.
Chapter 15.—Concerning the Temporal Reward Which God Granted to the Virtues of the Romans.
Chapter 19.—Concerning the Difference Between True Glory and the Desire of Domination.
Chapter 20.—That It is as Shameful for the Virtues to Serve Human Glory as Bodily Pleasure.
Chapter 22.—The Durations and Issues of War Depend on the Will of God.
Chapter 24.—What Was the Happiness of the Christian Emperors, and How Far It Was True Happiness.
Chapter 25.—Concerning the Prosperity Which God Granted to the Christian Emperor Constantine.
Chapter 26.—On the Faith and Piety of Theodosius Augustus.
Chapter 6.—Concerning the Mythic, that Is, the Fabulous, Theology, and the Civil, Against Varro.
Chapter 7.—Concerning the Likeness and Agreement of the Fabulous and Civil Theologies.
Chapter 9.—Concerning the Special Offices of the Gods.
Chapter 11.—What Seneca Thought Concerning the Jews.
Chapter 7.—Whether It is Reasonable to Separate Janus and Terminus as Two Distinct Deities.
Chapter 9.—Concerning the Power of Jupiter, and a Comparison of Jupiter with Janus.
Chapter 10.—Whether the Distinction Between Janus and Jupiter is a Proper One.
Chapter 12.—That Jupiter is Also Called Pecunia.
Chapter 14.—Concerning the Offices of Mercury and Mars.
Chapter 15.—Concerning Certain Stars Which the Pagans Have Called by the Names of Their Gods.
Chapter 17.—That Even Varro Himself Pronounced His Own Opinions Regarding the Gods Ambiguous.
Chapter 18.—A More Credible Cause of the Rise of Pagan Error.
Chapter 19.—Concerning the Interpretations Which Compose the Reason of the Worship of Saturn.
Chapter 20.—Concerning the Rites of Eleusinian Ceres.
Chapter 21.—Concerning the Shamefulness of the Rites Which are Celebrated in Honor of Liber.
Chapter 22.—Concerning Neptune, and Salacia and Venilia.
Chapter 26.—Concerning the Abomination of the Sacred Rites of the Great Mother.
Chapter 28.—That the Doctrine of Varro Concerning Theology is in No Part Consistent with Itself.
Chapter 3.—Of the Socratic Philosophy.
Chapter 6.—Concerning the Meaning of the Platonists in that Part of Philosophy Called Physical.
Chapter 8.—That the Platonists Hold the First Rank in Moral Philosophy Also.
Chapter 9.—Concerning that Philosophy Which Has Come Nearest to the Christian Faith.
Chapter 10.—That the Excellency of the Christian Religion is Above All the Science of Philosophers.
Chapter 11.—How Plato Has Been Able to Approach So Nearly to Christian Knowledge.
Chapter 16.—What Apuleius the Platonist Thought Concerning the Manners and Actions of Demons.
Chapter 19.—Of the Impiety of the Magic Art, Which is Dependent on the Assistance of Malign Spirits.
Chapter 22.—That We Must, Notwithstanding the Opinion of Apuleius, Reject the Worship of Demons.
Chapter 25.—Concerning Those Things Which May Be Common to the Holy Angels and to Men.
Chapter 26.—That All the Religion of the Pagans Has Reference to Dead Men.
Chapter 27.—Concerning the Nature of the Honor Which the Christians Pay to Their Martyrs.
Chapter 1.—The Point at Which the Discussion Has Arrived, and What Remains to Be Handled.
Chapter 4.—The Opinion of the Peripatetics and Stoics About Mental Emotions.
Chapter 11.—Of the Opinion of the Platonists, that the Souls of Men Become Demons When Disembodied.
Chapter 14.—Whether Men, Though Mortal, Can Enjoy True Blessedness.
Chapter 15.—Of the Man Christ Jesus, the Mediator Between God and Men.
Chapter 19.—That Even Among Their Own Worshippers the Name “Demon” Has Never a Good Signification.
Chapter 20.—Of the Kind of Knowledge Which Puffs Up the Demons.
Chapter 21.—To What Extent the Lord Was Pleased to Make Himself Known to the Demons.
Chapter 22.—The Difference Between the Knowledge of the Holy Angels and that of the Demons.
Chapter 2.—The Opinion of Plotinus the Platonist Regarding Enlightenment from Above.
Chapter 4.—That Sacrifice is Due to the True God Only.
Chapter 6.—Of the True and Perfect Sacrifice.
Chapter 12.—Of the Miracles Wrought by the True God Through the Ministry of the Holy Angels.
Chapter 15.—Of the Ministry of the Holy Angels, by Which They Fulfill the Providence of God.
Chapter 22.—Whence the Saints Derive Power Against Demons and True Purification of Heart.
Chapter 24.—Of the One Only True Principle Which Alone Purifies and Renews Human Nature.
Chapter 27.—Of the Impiety of Porphyry, Which is Worse Than Even the Mistake of Apuleius.
Chapter 28.—How It is that Porphyry Has Been So Blind as Not to Recognize the True Wisdom—Christ.
Chapter 30.—Porphyry’s Emendations and Modifications of Platonism.
Chapter 3.—Of the Authority of the Canonical Scriptures Composed by the Divine Spirit.
Chapter 6.—That the World and Time Had Both One Beginning, and the One Did Not Anticipate the Other.
Chapter 8.—What We are to Understand of God’s Resting on the Seventh Day, After the Six Days’ Work.
Chapter 9.—What the Scriptures Teach Us to Believe Concerning the Creation of the Angels.
Chapter 15.—How We are to Understand the Words, “The Devil Sinneth from the Beginning.”
Chapter 23.—Of the Error in Which the Doctrine of Origen is Involved.
Chapter 25.—Of the Division of Philosophy into Three Parts.
Chapter 27.—Of Existence, and Knowledge of It, and the Love of Both.
Chapter 31.—Of the Seventh Day, in Which Completeness and Repose are Celebrated.
Chapter 32.—Of the Opinion that the Angels Were Created Before the World.
Chapter 1.—That the Nature of the Angels, Both Good and Bad, is One and the Same.
Chapter 5.—That in All Natures, of Every Kind and Rank, God is Glorified.
Chapter 7.—That We Ought Not to Expect to Find Any Efficient Cause of the Evil Will.
Chapter 10.—Of the Falseness of the History Which Allots Many Thousand Years to the World’s Past.
Chapter 23.—Of the Nature of the Human Soul Created in the Image of God.
Chapter 24.—Whether the Angels Can Be Said to Be the Creators of Any, Even the Least Creature.
Chapter 25.—That God Alone is the Creator of Every Kind of Creature, Whatever Its Nature or Form.
Chapter 1.—Of the Fall of the First Man, Through Which Mortality Has Been Contracted.
Chapter 6.—Of the Evil of Death in General, Considered as the Separation of Soul and Body.
Chapter 10.—Of the Life of Mortals, Which is Rather to Be Called Death Than Life.
Chapter 11.—Whether One Can Both Be Living and Dead at the Same Time.
Chapter 13.—What Was the First Punishment of the Transgression of Our First Parents.
Chapter 17.—Against Those Who Affirm that Earthly Bodies Cannot Be Made Incorruptible and Eternal.
Chapter 4.—What It is to Live According to Man, and What to Live According to God.
Chapter 6.—Of the Character of the Human Will Which Makes the Affections of the Soul Right or Wrong.
Chapter 12.—Of the Nature of Man’s First Sin.
Chapter 13.—That in Adam’s Sin an Evil Will Preceded the Evil Act.
Chapter 14.—Of the Pride in the Sin, Which Was Worse Than the Sin Itself.
Chapter 17.—Of the Nakedness of Our First Parents, Which They Saw After Their Base and Shameful Sin.
Chapter 18.—Of the Shame Which Attends All Sexual Intercourse.
Chapter 20.—Of the Foolish Beastliness of the Cynics.
Chapter 22.—Of the Conjugal Union as It Was Originally Instituted and Blessed by God.
Chapter 25.—Of True Blessedness, Which This Present Life Cannot Enjoy.
Chapter 28.—Of the Nature of the Two Cities, the Earthly and the Heavenly.
Chapter 1.—Of the Two Lines of the Human Race Which from First to Last Divide It.
Chapter 2.—Of the Children of the Flesh and the Children of the Promise.
Chapter 3.—That Sarah’s Barrenness was Made Productive by God’s Grace.
Chapter 4.—Of the Conflict and Peace of the Earthly City.
Chapter 8.—What Cain’s Reason Was for Building a City So Early in the History of the Human Race.
Chapter 9.—Of the Long Life and Greater Stature of the Antediluvians.
Chapter 11.—Of Methuselah’s Age, Which Seems to Extend Fourteen Years Beyond the Deluge.
Chapter 13.—Whether, in Computing Years, We Ought to Follow the Hebrew or the Septuagint.
Chapter 14.—That the Years in Those Ancient Times Were of the Same Length as Our Own.
Chapter 17.—Of the Two Fathers and Leaders Who Sprang from One Progenitor.
Chapter 18.—The Significance of Abel, Seth, and Enos to Christ and His Body the Church.
Chapter 19.—The Significance Of Enoch’s Translation.
Chapter 2.—What Was Prophetically Prefigured in the Sons of Noah.
Chapter 3.—Of the Generations of the Three Sons of Noah.
Chapter 4.—Of the Diversity of Languages, and of the Founding of Babylon.
Chapter 5.—Of God’s Coming Down to Confound the Languages of the Builders of the City.
Chapter 6.—What We are to Understand by God’s Speaking to the Angels.
Chapter 8.—Whether Certain Monstrous Races of Men are Derived from the Stock of Adam or Noah’s Sons.
Chapter 9.—Whether We are to Believe in the Antipodes.
Chapter 12.—Of the Era in Abraham’s Life from Which a New Period in the Holy Succession Begins.
Chapter 14.—Of the Years of Terah, Who Completed His Lifetime in Haran.
Chapter 16.—Of the Order and Nature of the Promises of God Which Were Made to Abraham.
Chapter 20.—Of the Parting of Lot and Abraham, Which They Agreed to Without Breach of Charity.
Chapter 25.—Of Sarah’s Handmaid, Hagar, Whom She Herself Wished to Be Abraham’s Concubine.
Chapter 33.—Of Rebecca, the Grand-Daughter of Nahor, Whom Isaac Took to Wife.
Chapter 34.—What is Meant by Abraham’s Marrying Keturah After Sarah’s Death.
Chapter 37.—Of the Things Mystically Prefigured in Esau and Jacob.
Chapter 39.—The Reason Why Jacob Was Also Called Israel.
Chapter 41.—Of the Blessing Which Jacob Promised in Judah His Son.
Chapter 42.—Of the Sons of Joseph, Whom Jacob Blessed, Prophetically Changing His Hands.
Chapter 1.—Of the Prophetic Age.
Chapter 14.—Of David’s Concern in the Writing of the Psalms.
Chapter 19.—Of the 69th Psalm, in Which the Obstinate Unbelief of the Jews is Declared.
Chapter 21.—Of the Kings After Solomon, Both in Judah and Israel.
Chapter 4.—Of the Times of Jacob and His Son Joseph.
Chapter 6.—Who Were Kings of Argos, and of Assyria, When Jacob Died in Egypt.
Chapter 7.—Who Were Kings When Joseph Died in Egypt.
Chapter 8.—Who Were Kings When Moses Was Born, and What Gods Began to Be Worshipped Then.
Chapter 9.—When the City of Athens Was Founded, and What Reason Varro Assigns for Its Name.
Chapter 10.—What Varro Reports About the Term Areopagus, and About Deucalion’s Flood.
Chapter 13.—What Fables Were Invented at the Time When Judges Began to Rule the Hebrews.
Chapter 14.—Of the Theological Poets.
Chapter 17.—What Varro Says of the Incredible Transformations of Men.
Chapter 19.—That Æneas Came into Italy When Abdon the Judge Ruled Over the Hebrews.
Chapter 28.—Of the Things Pertaining to the Gospel of Christ Which Hosea and Amos Prohesied.
Chapter 29.—What Things are Predicted by Isaiah Concerning Christ and the Church.
Chapter 30.—What Micah, Jonah, and Joel Prophesied in Accordance with the New Testament.
Chapter 32.—Of the Prophecy that is Contained in the Prayer and Song of Habakkuk.
Chapter 34.—Of the Prophecy of Daniel and Ezekiel, Other Two of the Greater Prophets.
Chapter 35.—Of the Prophecy of the Three Prophets, Haggai, Zechariah, and Malachi.
Chapter 36.—About Esdras and the Books of the Maccabees.
Chapter 39.—About the Hebrew Written Characters Which that Language Always Possessed.
Chapter 51.—That the Catholic Faith May Be Confirmed Even by the Dissensions of the Heretics.
Chapter 53.—Of the Hidden Time of the Final Persecution.
Chapter 6.—Of the Error of Human Judgments When the Truth is Hidden.
Chapter 10.—The Reward Prepared for the Saints After They Have Endured the Trial of This Life.
Chapter 16.—Of Equitable Rule.
Chapter 17.—What Produces Peace, and What Discord, Between the Heavenly and Earthly Cities.
Chapter 19.—Of the Dress and Habits of the Christian People.
Chapter 20.—That the Saints are in This Life Blessed in Hope.
Chapter 23.—Porphyry’s Account of the Responses Given by the Oracles of the gods Concerning Christ.
Chapter 25.—That Where There is No True Religion There are No True Virtues.
Chapter 28.—The End of the Wicked.
Chapter 6.—What is the First Resurrection, and What the Second.
Chapter 8.—Of the Binding and Loosing of the Devil.
Chapter 15.—Who the Dead are Who are Given Up to Judgment by the Sea, and by Death and Hell.
Chapter 16.—Of the New Heaven and the New Earth.
Chapter 17.—Of the Endless Glory of the Church.
Chapter 18.—What the Apostle Peter Predicted Regarding the Last Judgment.
Chapter 22.—What is Meant by the Good Going Out to See the Punishment of the Wicked.
Chapter 2.—Whether It is Possible for Bodies to Last for Ever in Burning Fire.
Chapter 3.—Whether Bodily Suffering Necessarily Terminates in the Destruction of the Flesh.
Chapter 4.—Examples from Nature Proving that Bodies May Remain Unconsumed and Alive in Fire.
Chapter 7.—That the Ultimate Reason for Believing Miracles is the Omnipotence of the Creator.
Chapter 9.—Of Hell, and the Nature of Eternal Punishments.
Chapter 14.—Of the Temporary Punishments of This Life to Which the Human Condition is Subject.
Chapter 16.—The Laws of Grace, Which Extend to All the Epochs of the Life of the Regenerate.
Chapter 17.—Of Those Who Fancy that No Men Shall Be Punished Eternally.
Chapter 1.—Of the Creation of Angels and Men.
Chapter 2.—Of the Eternal and Unchangeable Will of God.
Chapter 7.—That the World’s Belief in Christ is the Result of Divine Power, Not of Human Persuasion.
Chapter 14.—Whether Infants Shall Rise in that Body Which They Would Have Had Had They Grown Up.
Chapter 15.—Whether the Bodies of All the Dead Shall Rise the Same Size as the Lord’s Body.
Chapter 16.—What is Meant by the Conforming of the Saints to the Image of The Son of God.
Chapter 17.—Whether the Bodies of Women Shall Retain Their Own Sex in the Resurrection.
Chapter 21.—Of the New Spiritual Body into Which the Flesh of the Saints Shall Be Transformed.
Chapter 29.—Of the Beatific Vision.
Chapter 30.—Of the Eternal Felicity of the City of God, and of the Perpetual Sabbath.
Chapter 6.—What is the First Resurrection, and What the Second.
After that He adds the words, “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. For as the Father hath life in Himself; so hath He given to the Son to have life in Himself.”1307 John v. 25, 26. As yet He does not speak of the second resurrection, that is, the resurrection of the body, which shall be in the end, but of the first, which now is. It is for the sake of making this distinction that He says, “The hour is coming, and now is.” Now this resurrection regards not the body, but the soul. For souls, too, have a death of their own in wickedness and sins, whereby they are the dead of whom the same lips say, “Suffer the dead to bury their dead,”1308 Matt. viii. 22.—that is, let those who are dead in soul bury them that are dead in body. It is of these dead, then—the dead in ungodliness and wickedness—that He says, “The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.” “They that hear,” that is, they who obey, believe, and persevere to the end. Here no difference is made between the good and the bad. For it is good for all men to hear His voice and live, by passing to the life of godliness from the death of ungodliness. Of this death the Apostle Paul says, “Therefore all are dead, and He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them and rose again.”1309 2 Cor. v. 14, 15. Thus all, without one exception, were dead in sins, whether original or voluntary sins, sins of ignorance, or sins committed against knowledge; and for all the dead there died the one only person who lived, that is, who had no sin whatever, in order that they who live by the remission of their sins should live, not to themselves, but to Him who died for all, for our sins, and rose again for our justification, that we, believing in Him who justifies the ungodly, and being justified from ungodliness or quickened from death, may be able to attain to the first resurrection which now is. For in this first resurrection none have a part save those who shall be eternally blessed; but in the second, of which He goes on to speak, all, as we shall learn, have a part, both the blessed and the wretched. The one is the resurrection of mercy, the other of judgment. And therefore it is written in the psalm, “I will sing of mercy and of judgment: unto Thee, O Lord, will I sing.”1310 Ps. ci. 1.
And of this judgment He went on to say, “And hath given Him authority to execute judgment also, because He is the Son of man.” Here He shows that He will come to judge in that flesh in which He had come to be judged. For it is to show this He says, “because He is the Son of man.” And then follow the words for our purpose: “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.”1311 John v. 28, 29. This judgment He uses here in the same sense as a little before, when He says, “He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into judgment, but is passed from death to life;” i.e., by having a part in the first resurrection, by which a transition from death to life is made in this present time, he shall not come into damnation, which He mentions by the name of judgment, as also in the place where He says, “but they that have done evil unto the resurrection of judgment,” i.e., of damnation. He, therefore, who would not be damned in the second resurrection, let him rise in the first. For “the hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live,” i.e., shall not come into damnation, which is called the second death; into which death, after the second or bodily resurrection, they shall be hurled who do not rise in the first or spiritual resurrection. For “the hour is coming” (but here He does not say, “and now is,” because it shall come in the end of the world in the last and greatest judgment of God) “when all that are in the graves shall hear His voice and shall come forth.” He does not say, as in the first resurrection, “And they that Hear shall live.” For all shall not live, at least with such life as ought alone to be called life because it alone is blessed. For some kind of life they must have in order to hear, and come forth from the graves in their rising bodies. And why all shall not live He teaches in the words that follow: “They that have done good, to the resurrection of life,”—these are they who shall live; “but they that have done evil, to the resurrection of judgment,”—these are they who shall not live, for they shall die in the second death. They have done evil because their life has been evil; and their life has been evil because it has not been renewed in the first or spiritual resurrection which now is, or because they have not persevered to the end in their renewed life. As, then, there are two regenerations, of which I have already made mention,—the one according to faith, and which takes place in the present life by means of baptism; the other according to the flesh, and which shall be accomplished in its incorruption and immortality by means of the great and final judgment,—so are there also two resurrections,—the one the first and spiritual resurrection, which has place in this life, and preserves us from coming into the second death; the other the second, which does not occur now, but in the end of the world, and which is of the body, not of the soul, and which by the last judgment shall dismiss some into the second death, others into that life which has no death.
CAPUT VI. Quae sit prima resurrectio, quae secunda.
1. Deinde adjungit, et dicit: Amen, amen dico vobis quia venit hora, et nunc est, quando mortui audient vocem Filii Dei; et qui audierint, vivent. Sicut enim Pater habet vitam in semetipso, sic dedit et Filio habere vitam in semetipso (Joan. V, 25 et 26). Nondum de secunda resurrectione, id est corporum, loquitur, quae in fine futura est; sed de prima, quae nunc est. Hanc quippe ut distingueret, ait, Venit hora, et nunc est. Non autem ista corporum, sed animarum est. Habent enim et animae mortem suam in impietate atque peccatis: secundum quam mortem mortui sunt, de quibus idem Dominus ait, Sine mortuos sepelire mortuos suos (Matth. VIII, 22); ut scilicet in anima mortui, in corpore mortuos sepelirent. Propter istos ergo impietate et iniquitate in anima mortuos, Venit, inquit, hora, et nunc est, quando mortui audient vocem Filii Dei; et qui audierint, vivent. Qui audierint dixit, qui obedierint, qui crediderint, et usque in finem perseveraverint. Nec fecit hic ullam differentiam bonorum et malorum. Omnibus enim bonum est audire vocem ejus, et vivere, ad vitam pietatis ex impietatis morte transeundo . De qua morte ait apostolus Paulus, Ergo omnes mortui sunt, et pro omnibus mortuus est , ut qui vivunt, jam non sibi vivant, sed ei qui pro ipsis mortuus est, et resurrexit (II Cor. V, 14, 15). Omnes itaque mortui sunt in peccatis, nemine prorsus excepto, sive originalibus, sive etiam voluntate additis, vel ignorando, vel sciendo nec faciendo quod justum est: et pro omnibus mortuis vivus mortuus est unus, id est, nullum habens omnino peccatum: ut qui per remissionem peccatorum vivunt, jam non sibi vivant, sed ei qui pro omnibus mortuus est propter peccata nostra, et resurrexit propter justificationem nostram; ut credentes in eum qui justificat impium, ex impietate justificati, tanquam ex morte vivificati, ad primam resurrectionem, quae nunc est , pertinere possimus. Ad hanc enim primam non pertinent, nisi qui beati erunt in aeternum: ad secundam vero, de qua mox locuturus est, et beatos pertinere docebit, et miseros. Ista est misericordiae, illa judicii. Propter quod in Psalmo scriptum est: Misericordiam et judicium cantabo tibi, Domine (Psal. C, 1).
2. De quo judicio consequenter adjunxit, atque ait: Et potestatem dedit ei judicium facere, quia Filius hominis est. Hic ostendit, quod in ea carne veniet judicaturus, in qua venerat judicandus. Ad hoc enim ait, quoniam Filius hominis est. Ac deinde subjungens 0666 unde agimus: Nolite, inquit, mirari hoc, quia veniethora, in qua omnes qui in monumentis sunt, audient vocem ejus ; et procedent qui bona fecerunt, in resurrectionem vitae; qui vero mala egerunt, in resurrectionem judicii (Joan. V, 27-29). Hoc est illud judicium, quod paulo ante, sicut nunc, pro damnatione posuerat, dicens, Qui verbum meum audit, et credit ei qui misit me, habet vitam aeternam, et in judicium non veniet, sed transiit a morte in vitam (Ibid., 24): id est, pertinendo ad primam resurrectionem, qua nunc transitur a morte ad vitam, in damnationem non veniet, quam significavit appellatione judicii, sicut etiam hoc loco, ubi ait, Qui vero mala egerunt, in resurrectionem judicii, id est, damnationis. Resurgat ergo in prima, qui non vult in secunda resurrectione damnari. Venit enim hora, et nunc est, quando mortui audient vocem Filii Dei; et qui audierint, vivent (Ibid., 25), id est, in damnationem non venient, quae secunda mors dicitur: in quam mortem, post secundam, quae corporum futura est, resurrectionem, praecipitabuntur, qui in prima, quae animarum est, non resurgunt. Veniet enim hora (ubi non ait, et nunc est; quia in fine saeculi erit, hoc est in ultimo et maximo judicio Dei), quando omnes qui in monumentis sunt, audient vocem ejus, et procedent (Ibid., 28). Non dixit quemadmodum in prima, et qui audierint, vivent. Non enim omnes vivent, ea scilicet vita, quae quoniam beata est, sola vita dicenda est. Nam utique non sine qualicumque vita possent audire, et de monumentis resurgente carne procedere. Quare autem non omnes vivent, in eo quod sequitur, docet: Qui bona, inquit, fecerunt, in resurrectionem vitae, hi sunt qui vivent: qui vero mala egerunt, in resurrectionem judicii, hi sunt qui non vivent; quia secunda morte morientur. Mala quippe egerunt, quoniam male vixerunt: male autem vixerunt, quia in prima, quae nunc est, animarum resurrectione non revixerunt, aut in eo quod revixerant, non in finem usque manserunt. Sicut ergo duae sunt regenerationes, de quibus jam supra locutus sum, una secundum fidem, quae nunc fit per Baptismum; alia secundum carnem, quae fiet in ejus incorruptione atque immortalitate per judicium magnum atque novissimum: ita sunt et resurrectiones duae, una prima, quae et nunc est, et animarum est, quae venire non permittit in mortem secundam; alia secunda, quae nunc non est, sed in saeculi fine futura est, nec animarum, sed corporum est, quae per ultimum judicium alios mittet in secundam mortem, alios in eam vitam, quae non habet mortem.