Letter XCII.

(a.d. 408.)

To the Noble and Justly Distinguished Lady Italica, a Daughter Worthy of Honour in the Love of Christ, Bishop Augustin Sends Greeting in the Lord.

1. I have learned, not only by your letter, but also by the statements of the person who brought it to me, that you earnestly solicit a letter from me, believing that you may derive from it very great consolation. What you may gain from my letter it is for yourself to judge; I at least felt that I should neither refuse nor delay compliance with your request. May your own faith and hope comfort you, and that love which is shed abroad in the hearts of the pious by the Holy Ghost,689    Rom. v. 5. whereof we have now a portion as an earnest of the whole, in order that we may learn to desire its consummate fulness. For you ought not to consider yourself desolate while you have Christ dwelling in your heart by faith; nor ought you to sorrow as those heathens who have no hope, seeing that in regard to those friends, who are not lost, but only called earlier than ourselves to the country whither we shall follow them, we have hope, resting on a most sure promise, that from this life we shall pass into that other life, in which they shall be to us more beloved as they shall be better known, and in which our pleasure in loving them shall not be alloyed by any fear of separation.

2. Your late husband, by whose decease you are now a widow, was truly well known to you, but better known to himself than to you. And how could this be, when you saw his face, which he himself did not see, if it were not that the inner knowledge which we have of ourselves is more certain, since no man “knoweth the things of a man, save the spirit of man which is in man”?690    1 Cor. ii. 11. but when the Lord cometh, “who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts,”691    1 Cor. iv. 5. then shall nothing in any one be concealed from his neighbour; nor shall there be anything which any one might reveal to his friends, but keep hidden from strangers, for no stranger shall be there. What tongue can describe the nature and the greatness of that light by which all those things which are now in the hearts of men concealed shall be made manifest? who can with our weak faculties even approach it? Truly that Light is God Himself, for “God is Light, and in Him is no darkness at all;”692    1 John i. 5. but He is the Light of purified minds, not of these bodily eyes. And the mind shall then be, what meanwhile it is not, able to see that light.

3. But this the bodily eye neither now is, nor shall then be, able to see. For everything which can be seen by the bodily eye must be in some place, nor can be everywhere in its totality, but with a smaller part of itself occupies a smaller space, and with a larger part a larger space. It is not so with God, who is invisible and incorruptible, “who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen nor can see.”693    1 Tim. vi. 16. For He cannot be seen by men through the bodily organ by which men see corporeal things. For if He were inaccessible to the minds also of the saints, it would not be said, “They looked unto Him, and were lightened” ;694    Ps. xxxiv. 5. and if He was invisible to the minds of the saints, it would not be said, “We shall see Him as He is:” for consider the whole context there in that Epistle of John: “Beloved,” he says, “now are we the sons of God; and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.”695    1 John iii. 2. We shall therefore see Him according to the measure in which we shall be like Him; because now the measure in which we do not see Him is according to the measure of our unlikeness to Him. We shall therefore see Him by means of that in which we shall be like Him. But who would be so infatuated as to assert that we either are or shall be in our bodies like unto God? The likeness spoken of is therefore in the inner man, “which is renewed in knowledge after the image of Him that created him.”696    Col. iii. 10. And we shall become the more like unto Him, the more we advance in knowledge of Him and in love; because “though our outward man perish, our inward man is renewed day by day,”697    2 Cor. iv. 6. yet so as that, however far one may have become advanced in this life, he is far short of that perfection of likeness which is fitted for seeing God, as the apostle says, “face to face.”698    1 Cor. xiii. 12. If by these words we were to understand the bodily face, it would follow that God has a face such as ours, and that between our face and His there must be a space intervening when we shall see Him face to face. And if a space intervene, this presupposes a limitation and a definite conformation of members and other things, absurd to utter, and impious even to think of, by which most empty delusions the natural man, which “receiveth not the things of the Spirit of God,”699    1 Cor. ii. 14. is deceived.

4. For some of those who talk thus foolishly affirm, as I am informed, that we see God now by our minds, but shall then see Him by our bodies; yea, they even say that the wicked shall in the same manner see Him. Observe how far they have gone from bad to worse, when, unpunished for their foolish speaking, they talk at random, unrestrained by either fear or shame. They used to say at first, that Christ endowed only His own flesh with this faculty of seeing God with the bodily eye; then they added to this, that all the saints shall see God in the same way when they have received their bodies again in the resurrection; and now they have granted that the same thing is possible to the wicked also. Well, let them grant what gifts they please, and to whom they please: for who may say anything against men giving away that which is their own? for he that speaketh a lie, speaketh of his own.700    John viii. 44. Be it yours, however, in common with all who hold sound doctrine, not to presume to take in this way from your own any of these errors; but when you read, “Blessed are the pure in heart, for they shall see God,”701    Matt. v. 8. learn from it that the impious shall not see Him: for the impious are neither blessed nor pure in heart. Moreover, when you read, “Now we see through a glass darkly,702    ἐν αἰνίγματι. but then face to face,”703    1 Cor. xiii. 12. learn from this that we shall then see Him face to face by the same means by which we now see Him through a glass darkly. In both cases alike, the vision of God belongs to the inner man, whether when we walk in this pilgrimage still by faith, in which it uses the glass and the αἴνιγμα, or when, in the country which is our home, we shall perceive by sight, which vision the words “face to face” denote.

5. Let the flesh raving with carnal imaginations hear these words: “God is a Spirit, and they that worship Him must worship Him in spirit and in truth.”704    John iv. 24. If this be the manner of worshipping Him, how much more of seeing Him! For who durst affirm that the Divine essence is seen in a corporal manner, when He has not permitted it to be worshipped in a corporal manner? They think, however, that they are very acute in saying and in pressing as a question for us to answer: Was Christ able to endow His flesh so as that He could with His eyes see the Father, or was He not? If we reply that He was not, they publish abroad that we have denied the omnipotence of God; if, on the other hand, we grant that He was able, they affirm that their argument is established by our reply. How much more excusable is the folly of those who maintain that the flesh shall be changed into the Divine substance, and shall be what God Himself is, in order that thus they may endow with fitness for seeing God that which is meanwhile removed by so great diversity of nature from likeness to Him! Yet I believe they reject from their creed, perhaps also refuse to hear, this error. Nevertheless, if they were in like manner pressed with the question above quoted, as to whether God can or cannot do this [viz. change our flesh into the Divine substance], which alternative will they choose? Will they limit His power by answering that He cannot; or if they concede that He can, will they by this concession grant that it shall be done? Let them get out of the dilemma which they have proposed to others as above, in the same way by which they get out of this dilemma proposed to others by them. Moreover, why do they contend that this gift is to be attributed only to the eyes, and not to all the other senses of Christ? Shall God then be a sound, that He may be perceived by the ear? and an exhalation, that He may be discerned by the sense of smell? and a liquid of some kind, that He may be also imbibed? and a solid body, that He may be also touched? No, they say. What then? we reply; can God be this, or can He not? If they say He cannot, why do they derogate from the omnipotence of God? If they say He can, but is not willing, why do they show favour to the eyes alone, and grudge the same honour to the other senses of Christ? Do they carry their folly just as far as they please? How much better is our course, who do not prescribe limits to their folly, but would fain prevent them from entering into it at all!

6. Many things may be brought forward for the confutation of that madness. Meanwhile, however, if at any time they assail your ears, read this letter to the supporters of such error, and do not count it too great a labour to write back to me as well as you can what they say in reply. Let me add that our hearts are purified by faith, because the vision of God is promised to us as the reward of faith. Now, if this vision of God were to be through the bodily eyes, in vain are the souls of saints exercised for receiving it; nay, rather, a soul which cherishes such sentiments is not exercised in itself, but is wholly in the flesh. For where will it dwell more resolutely and fixedly than in that by means of which it expects that it shall see God? How great an evil this would be I rather leave to your own intelligence to observe, than labour to prove by a long argument.

May your heart dwell always under the Lord’s keeping, noble and justly distinguished lady, and daughter worthy of honour in the love of Christ! Salute from me, with the respect due to your worth, your sons, who are along with yourself honourable, and to me dearly beloved in the Lord.

EPISTOLA XCII . Augustinus Italicae viduae, consolans illam super obitu mariti, ac refellens eorum opinionem qui dicebant Deum videri oculis corporeis.

Dominae eximiae et merito praestantissimae, atque in Christi charitate honorandae filiae ITALICAE , AUGUSTINUS episcopus, in Domino salutem.

1. Non solum litteris tuis, verum etiam ipso referente qui pertulit, comperi multum te flagitare litteras meas, credentem quod ex eis consolationem habere plurimam possis. Tu itaque videris quid exinde capias, ego tamen eas negare vel differre non debui. Consoletur autem te fides et spes tua, et ipsa charitas quae diffunditur in cordibus piorum per Spiritum sanctum (Rom. V, 5), cujus nunc aliquid pro pignore accepimus, ut ipsam plenitudinem desiderare noverimus. Non enim te desolatam putare debes, cum in interiore homine habeas praesentem Christum per fidem in corde tuo; aut sic te contristari oportet, quemadmodum gentes quae spem non habent, cum veracissima promissione speremus nos de hac vita, unde migraturi quosdam nostros migrantes non amisimus, sed praemisimus, ad eam vitam esse venturos, ubi nobis erunt quanto notiores, tanto utique chariores, et sine timore ullius discessionis amabiles.

2. Hic autem etsi conjux tuus, cujus abscessu vidua diceris, tibi notissimus erat, sibi tamen notior erat quam tibi. Et unde hoc, cum tu ejus corporalem faciem videres, quam ipse utique non videbat, nisi quia notitia nostri certior intus est, ubi nemo scit quae sunt hominis, nisi spiritus hominis qui in ipso est (I Cor. II, 11): sed cum venerit Dominus, et illuminaverit abscondita tenebrarum, et manifestaverit cogitationes cordis (Id., IV, 5), tunc nihil latebit proximum in proximo, nec erit quod suis quisque aperiat, abscondat alienis, ubi nullus erit alienus. Lux vero ipsa, qua illuminabuntur haec omnia quae modo in cordibus reconduntur, qualis aut quanta sit, quis lingua proferat, quis saltem infirma mente contingat? Profecto lux illa Deus ipse est, quoniam Deus lux est, et tenebrae in eo non sunt ullae (I Joan. I, 5); sed lux mentium purgatarum, non istorum corporis oculorum. Erit ergo tunc mens idonea quae illam lucem videat, quod nunc nondum est.

3. Hoc autem oculus videre corporis neque nunc 0319 potest, neque tunc poterit. Omne quippe quod oculis corporis conspici potest, in loco aliquo sit necesse est, nec ubique sit totum, sed minore sui parte minorem locum occupet, et majore majorem. Non ita est Deus invisibilis et incorruptibilis, qui solus habet immortalitatem, et lucem habitat inaccessibilem; quem nemo hominum vidit nec videre potest (I Tim. VI, 16). Per hoc enim videri ab homine non potest, per quod videt homo corpore corpora. Nam et si mentibus piorum esset inaccessibilis, non diceretur, Accedite ad eum, et illuminamini (Psal. XXXIII, 6); et si mentibus piorum esset invisibilis, non diceretur, Videbimus eum sicuti est. Nam perspice totam ipsam in Epistola Joannis sententiam: Dilectissimi, inquit, filii Dei sumus, et nondum apparuit quid erimus. Scimus quia cum apparuerit similes ei erimus, quoniam videbimus eum sicuti est (I Joan. III, 2). In tantum ergo videbimus, in quantum similes ei erimus; quia et nunc in tantum non videmus, in quantum dissimiles sumus. Inde igitur videbimus, unde similes erimus. Quis autem dementissimus dixerit, corpore nos vel esse, vel futuros esse similes Deo? In interiore igitur homine ista similitudo est; qui renovatur in agnitionem Dei, secundum imaginem ejus qui creavit illum (Col. III, 10). Et tanto efficimur similiores illi, quanto magis in ejus cognitione et charitate proficimus; quia etsi exterior homo noster corrumpitur, sed interior renovatur de die in diem (II Cor. IV, 16): ita sane ut in hac vita quantuscumque provectus sit, longe absit ab illa perfectione similitudinis, quae idonea erit ad videndum Deum, sicut dicit Apostolus, facie ad faciem (I Cor. XIII, 12). In quibus verbis certe si corporalem faciem voluerimus accipere, consequens erit ut etiam Deus talem habeat faciem, et sit aliquod intervallum inter nostram et ipsius, cum eum videbimus facie ad faciem. Et si intervallum, utique finis, et membrorum habitus terminatus, et caetera absurda dictuque et cogitatu impia, quibus animalis homo, non percipiens quae sunt spiritus Dei (Id., II, 14), fallacissimis vanitatibus luditur.

4. Dicunt enim quidam eorum qui talia garriunt, sicut ad me potuit pervenire, nos Deum videre nunc mente, tunc corpore; ita ut etiam impios eum pari modo asseverent esse visuros. Vide quantum in pejus profecerint, dum sine limite timoris vel pudoris, hac atque illac vagabunda fertur impunita loquacitas. Antea dicebant, carni suae tantum hoc praestitisse Christum, ut corporeis oculis videret Deum; deinde addiderunt etiam, omnes sanctos, receptis in resurrectione corporibus, eodem modo Deum esse visuros; nunc jam istam possibilitatem etiam impiis donaverunt. Donent sane quantum volunt, et quibus volunt; nam quis audeat contradicere hominibus de suo donantibus? Qui enim loquitur mendacium, de suo loquitur (Joan. VIII, 44). Tu autem cum his qui sanam doctrinam tenent, nihil istorum audeas usurpare de tuo: sed cum legis, Beati mundo corde, quoniam ipsi Deum videbunt (Matth. V, 8), intellige impios non visuros; neque enim beati et mundi corde sunt impii. Item cum legis, Videmus 0320 nunc per speculum in aenigmate, tunc autem facie ad faciem (I Cor. XIII, 12); intellige inde nos tunc visuros facie ad faciem, unde videmus nunc per speculum in aenigmate. Hoc autem utrumque interioris hominis munus est, sive cum in ista peregrinatione adhuc per fidem ambulatur, in qua utitur speculo et aenigmate, sive in illa patria cum per speciem contemplabitur: pro qua visione positum est, facie ad faciem.

5. Audiat caro carnalibus ebria cogitationibus: Spiritus est Deus, et ideo qui adorant Deum, in spiritu et veritate oportet adorare (Joan. IV, 24). Si adorare, quanto magis videre? Quis enim audeat affirmare Dei substantiam corporaliter videri, cum eam noluerit corporaliter adorari? Sed argute sibi videntur dicere, et quasi interrogando premere: Potuit Christus carni suae praestare ut oculis corporeis videret Patrem, an non potuit? ut si non potuisse responderimus, omnipotentiae Dei nos derogasse proclament; si autem potuisse concesserimus, argumentationem suam ex nostra responsione concludant. Quanto jam tolerabilius desipiunt, qui carnem asserunt conversum iri in substantiam Dei, et hoc futuram esse quod Deus est, ut sic eam saltem videndo Deo faciant idoneam, nunc tanta diversitate dissimilem. Quam vanitatem credo istos abigere a fide sua, fortasse et ab auribus. Et tamen si interrogatione de hoc similiter urgeantur, possitne Deus hoc, an non efficere possit; utrum ejus potestati detrahent, si non posse responderint, an hoc futurum fatebuntur, si posse concesserint? Quomodo ergo exirent de hoc laqueo alieno, sic exeant de suo. Deinde cur solis oculis corporeis Christi hoc donum attributum esse contendunt, non etiam caeteris sensibus? Sonus ergo erit Deus, ut possit etiam auribus percipi? et halitus erit, ut sentiri possit olfactu? et liquor aliquis erit, ut possit et bibi? et moles erit, ut possit et tangi? Non, inquiunt. Quid ergo? an illud potest Deus, et hoc non potest? Si non posse dixerint, cur derogant omnipotentiae Dei? si posse et nolle responderint, cur solis oculis favent, invident autem caeteris sensibus corporis Christi? An quousque volunt, desipiunt? Quanto nos melius, qui non eorum insipientiae terminos figimus, sed ut desipiant prorsus, nolumus!

6. Multa proferri possunt ad istam dementiam refutandam. Sed si aliquando irruerint auribus tuis, haec interim eis lege, et quid respondeant non pigeat te rescribere ut potes. Ad hoc enim fide corda nostra mundantur, quia nobis fidei merces visio Dei promittitur. Quae si per corporis oculos erit, frustra ad eam percipiendam sanctorum animus exercetur: imo vero tam perverse sentiens animus non in se exercetur, sed totus in carne est. Ubi enim tenacius habitabit et fixius, nisi unde se Deum visurum esse praesumit? Quod certe quantum malum sit, intelligentiae potius dimitto tuae, quam longo sermone molior explicare . In protectione Domini semper habitet cor tuum, domina eximia et merito praestantissima, atque Christi charitate 0321 honoranda filia. Honorabiles tecum nobisque in Domino dilectissimos filios tuos, debito meritis vestris officio resaluta.