Augustine, Ten Homilies on the First Epistle of John

You come, then, against Christ; you are an antichrist. Whether you are within or you are outside, you are an antichrist: but when you are within, you lie hidden; when you are outside, you are made manifest. You dissolve Jesus, and you deny that He has come in the flesh; you are not of God. Therefore He says in the Gospel: "Whoever dissolves one of these least commandments, and teaches so, shall be called least in the kingdom of heaven." What is "is dissolved"? What is "is taught"? It is dissolved by deeds, and it is taught as it were by words. "You who preach that one must not steal, you steal" (Rom. 2:21). He, then, who steals dissolves in deed, and as it were teaches so; he shall be called least in the kingdom of heaven, that is, in the Church of this time. Of him it was said, "What they say, do; but what they do, do not do" (Matt. 23:3). "But whoever does, and teaches so, shall be called great in the kingdom of heaven" (ibid. 5:19). From his having said here "does", over against this he said there "dissolves", that is, does not do, and teaches so. He, then, dissolves who does not do. What does He teach us, but that we should question deeds and not believe words? The obscurity of the matters compels us to say much: above all so that what the Lord deigns to reveal may reach even the slower brethren; for all have been bought with the blood of Christ. And I fear that the Epistle itself may not be finished in these days, as I had promised: but as it pleases the Lord, it is better to keep the remnants than to burden hearts with too much food.

TRACTATE VII.

From that which follows, "You are now of God, little children," up to this, "No one has ever seen God." Chapter IV, verses 4–12.

1. This world is to all the faithful who seek their homeland just as the desert was to the people of Israel. They were indeed still wandering, and seeking their homeland: but with God as their leader they could not go astray. Their way was the command of God. For where they went round about for forty years, the journey itself is accomplished in very few stages, and this is known to all. They were delayed because they were being exercised, not because they were being forsaken. What, then, God promises us is an unspeakable sweetness, and a good, as Scripture says, and as you have often heard us recall, "which eye has not seen, nor ear heard, nor has it gone up into the heart of man" (Isa. 64:4; I Cor. 2:9). But we are exercised by temporal labours, and we are schooled by the temptations of the present life. But if you do not wish to die of thirst in this desert, drink charity. It is a fountain which the Lord willed to place here, that we may not faint on the way: and we shall drink of it more abundantly when we have come to the homeland. The Gospel has just been read; to speak of the very words with which the reading ended, what else did you hear but of charity? Since we have made a compact with our God in prayer, that if we wish Him to forgive us our sins, we too should forgive the sins that have been committed against us (Matt. 6:12). But nothing forgives except charity. Take charity out of the heart: hatred holds it, it does not know how to pardon. Let charity be there: it pardons without care, for it is not straitened. But see whether this whole Epistle, which we have undertaken to expound to you, commends anything else than this one charity itself. Nor is it to be feared that by being spoken of often it may come into hatred.

For what is loved, if charity comes into hatred? By the charity whereby it comes about that other things are loved well, how must it itself be loved? The thing, then, which ought never to depart from the heart, let it not depart from the mouth either.

2. "You are now of God, little children," he says, "and you have overcome him": whom, but the Antichrist? For above he had said, "Everyone who dissolves Jesus Christ and denies that He has come in the flesh is not of God" (John 4:3). And we explained, if you remember, that all who violate charity deny that Jesus Christ has come in the flesh. For there was no need for Jesus to come, except on account of charity. For that charity is commended to us which He Himself also commends in the Gospel: "Greater love than this no one can have, than that he lay down his life for his friends" (ibid. 15:13). How could the Son of God lay down His life for us, unless He were clothed with flesh, in which He could die? Whoever, then, violates charity, whatever he may say with the tongue, his life denies that Christ has come in the flesh; and he is an antichrist, wherever he may be, wherever he may have entered. But what does he say to those who are citizens of that homeland for which we sigh? "You have overcome him." And whence did they overcome? "Because He who is in you is greater than he who is in this world." Lest they should ascribe the victory to their own strength, and be overcome by the arrogance of pride (for whomever the devil has made proud, he overcomes), wishing them to keep humility, what does he say? "You have overcome him." Now every man who hears "You have overcome" lifts up his head, lifts up his neck, wishes to be praised. Do not exalt yourself; see who it is that overcame in you. Why did you overcome? "Because He who is in you is greater than he who is in this world." Be humble, carry your Lord; be the beast of burden of your rider. It is good for you that He should rule, and He should lead. For if you do not have Him as your rider, you can lift up your neck, you can kick out your heels: but woe to you without a guide; for that liberty sends you among the beasts to be devoured.

3. "They are of the world." Who? The antichrists. You have already heard who they are. And if you are not [such], you know them: but whoever is this does not know them. "They are of the world: therefore they speak of the world, and the world hears them." Who are they who speak of the world? Note those who [speak] against charity. See, you have heard the Lord saying, "If you forgive men their sins, your heavenly Father will also forgive you your sins: but if you do not forgive, neither will your Father forgive you your sins" (Matt. 6:14, 15). It is a sentence of the Truth: or if it is not the Truth that speaks, contradict it. If you are a Christian, and believe Christ, He Himself said, "I am the truth" (John 14:6). That sentence is true, it is firm. Now hear men speaking of the world. And are you not going to avenge yourself, and is he to say that he did it to you? No, let him feel that he has to do with a man. These things are said every day. They speak of the world who say these things; and the world hears them. Nor do any say these things but those who love the world; nor are these things heard except by those who love the world. And he who loves the world and neglects charity, you have heard, denies that Jesus has come in the flesh. Or did the Lord Himself do that in the flesh? If

when He was struck with the palm, did He wish to avenge Himself? If, when He hung on the cross, did He not say, "Father, forgive them, for they know not what they do" (Luke 23:34)? But if He who had the power did not threaten, why do you threaten, why do you puff, set as you are under another's power? He died because He willed it, and He did not threaten; you do not know when you will die, and do you threaten?

4. "We are of God." Let us see why: see whether on account of anything other than charity. "We are of God. He who knows God hears us: he who is not of God does not hear us. By this we know the spirit of truth and [the spirit] of error." For he who hears us has the spirit of truth: he who does not hear us has the spirit of error. Let us see what he admonishes, and let us rather hear him admonishing in the spirit of truth; not the antichrists, not the lovers of the world, not the world: if we are born of God, "Most beloved", it follows on from above, see what: "We are of God. He who knows God hears us: he who is not of God does not hear us. By this is known the spirit of truth and [the spirit] of error." Now, then, he has made us attentive: because he who knows God, he hears; but he who does not know, does not hear: and this is the discerning of the spirit of truth and of error. Let us see what he is going to admonish, in which we ought to hear him. "Most beloved, let us love one another." Why? Because a man admonishes? "Because love is of God." He has greatly commended love, because he said "is of God": he is going to say more; let us listen attentively. He has just said, "Love is of God: and everyone who loves is born of God, and has known God. He who does not love does not know God." Why? "Because God is love." What more could be said, brethren? If nothing were said in praise of love through all these pages of this Epistle, if nothing at all through the other pages of the Scriptures, and we heard from the voice of the Spirit of God this one thing only, "That God is love," we ought to seek nothing more.

5. Now see that to act against love is to act against God. Let no one say: I sin against a man when I do not love my brother (attend); and a sin against a man is a light thing, if only I do not sin against God. How do you not sin against God, when you sin against love? "God is love." Is it we who say it? If we said, "God is love," perhaps someone among you would be offended, and would say: What has he said? What did he mean to say, that God is love? God gave love, God bestowed love. "Love is of God": "God is love." See, you have the Scriptures of God, brethren: this Epistle is canonical; it is read aloud among all nations, it is held by the authority of the whole world, it has itself built up the whole world. You hear here from the Spirit of God, "God is love." Now, if you dare, act against God, and do not love your brother.

6. How, then, [did he say] a little while ago, "Love is of God"; and now, "Love is God"? For God is Father and Son and Holy Spirit: the Son, God from God; the Holy Spirit, God from God; and these three are one God, not three gods. If the Son is God, and the Holy Spirit is God, and he loves in whom the Holy Spirit dwells: then love is God; but God because from God. Both

For you have both in the Epistle: both "Love is of God" and "Love is God." Of the Father alone Scripture does not know how to say that He is of God. But when you hear "of God", either the Son is understood or the Holy Spirit. But since the Apostle says, "The charity of God is poured out in our hearts through the Holy Spirit, who has been given to us" (Rom. 5:5), let us understand that the Holy Spirit is in love. For He is the Holy Spirit, whom the wicked cannot receive; He is that fountain of which Scripture says, "Let the fountain of your water be your own, and let no stranger share it with you" (Prov. 5:16, 17). For all who do not love God are strangers, are antichrists. And though they enter the basilicas, they cannot be numbered among the sons of God; that fountain of life does not belong to them. Even a wicked man can have Baptism; even a wicked man can have prophecy. We find that King Saul had prophecy: he was persecuting holy David, and he was filled with the Spirit of prophecy, and began to prophesy (I Kgs. 19). Even a wicked man can receive the Sacrament of the body and blood of the Lord: for of such it was said, "He who eats and drinks unworthily eats and drinks judgement to himself" (I Cor. 11:29). Even a wicked man can have the name of Christ; that is, even a wicked man can be called a Christian: of whom it was said, "They polluted the name of their God" (Ezek. 36:20). So even a wicked man can have all these sacraments; but to have charity and be wicked he cannot. This, then, is the gift that is one's own; this is the singular fountain. To drink this the Spirit of God exhorts you; to drink of Himself the Spirit of God exhorts you.

7. "In this was the love of God made manifest in us." See, we have an exhortation to love God. Could we love Him, unless He loved first? If we were slow to love, let us not be slow to love in return. He loved us first; not even so do we love. He loved the unjust, but He dissolved the injustice: He loved the unjust, but He did not gather them together for injustice. He loved the sick, but He visited them to heal them. "God," then, "is love. In this was the love of God made manifest in us, that He sent His only-begotten Son into this world, that we may live through Him." As the Lord Himself says, "Greater love no one can have than that he lay down his life for his friends"; and there the love of Christ towards us was proved, in that He died for us. Whence was the love of the Father towards us proved? In that He sent His only Son to die for us: so also the apostle Paul says, "He who did not spare His own Son, but delivered Him up for us all, how has He not also with Him given us all things" (Rom. 8:32)? See, the Father delivered Christ up, Judas delivered Him up; does it not seem as it were a like deed? Judas is a traitor: is God the Father, then, a traitor too? Far from it, you say. I do not say it, but the Apostle says: "He who did not spare His own Son, but delivered Him up for us all." Both the Father delivered Him up, and He delivered Himself up. The same apostle says: "Who loved me, and delivered Himself up for me" (Gal. 2:20). If the Father delivered up the Son, and the Son delivered up Himself, what did Judas do? A delivering up was done by the Father, a delivering up was done by the Son, a delivering up was done by Judas; one thing was done: but what

thing distinguishes the Father delivering up the Son, the Son delivering up Himself, and Judas the disciple delivering up his master? That the Father and the Son did this in charity; but Judas did this in betrayal. You see that what a man does is not what must be considered, but with what mind and will he does it. In the same deed in which we find Judas, we find God the Father; the Father we bless, Judas we detest. Why do we bless the Father and detest Judas? We bless charity, we detest iniquity. For how much has been bestowed on the human race through Christ's being delivered up? Was this what Judas had in mind when he delivered Him up? God had in mind our salvation, by which we have been redeemed; Judas had in mind the price for which he sold the Lord. The Son Himself had in mind the price which He gave for us; Judas had in mind the price which he received for selling. A different intention, then, made the deeds different. Though it is one thing, if we measure it by the different intentions, we find the one to be loved, the other to be condemned; the one to be glorified, the other to be detested. So much does charity avail. See that it alone discerns; see that it alone distinguishes the deeds of men.

8. This we have said of like deeds. In different deeds, we find a man made fierce by charity, and made gentle by iniquity. A father beats a boy, and a slave-dealer coaxes him. If you set out the two things, blows and caresses, who would not choose the caresses and flee the blows? If you look to the persons, it is charity that beats, iniquity that coaxes. See what we are commending: that the deeds of men are not discerned except from the root of charity. For many things can be done that have a good appearance, and do not proceed from the root of charity. For thorns too have flowers: but some things seem harsh, seem savage; yet they are done for discipline at the bidding of charity. Once for all, then, a short precept is enjoined on you: Love, and do what you will. Whether you keep silent, keep silent out of love; whether you cry out, cry out out of love; whether you correct, correct out of love; whether you spare, spare out of love: let the root of love be within; from this root nothing but good can come forth.

9. "In this is love. In this was the love of God made manifest in us, that God sent His only-begotten Son into this world, that we may live through Him. In this is love, not that we loved, but that He loved us." We did not love Him first: for He loved us to this end, that we may love Him. "And He sent His Son as the propitiator for our sins": propitiator, sacrificer. He offered sacrifice for our sins. Where did He find the offering? Where did He find the victim that He wished to offer pure? He found no other; He offered Himself. "Most beloved, if God so loved us, we too ought to love one another." "Peter," He says, "do you love Me?" And he said: "I love." "Feed My sheep" (John 21:15–17).

10. "No one has ever seen God": He is an invisible reality; He is to be sought not with the eye, but with the heart. But just as

we would cleanse the eye of the body, by which light can be seen, if we wished to see this sun, so, wishing to see God, let us cleanse the eye by which God can be seen. Where is that eye? Hear the Gospel: "Blessed are the clean of heart, for they shall see God" (Matt. 5:8). But let no one picture God to himself according to the lust of the eyes. For he makes himself either a huge form, or stretches some inestimable magnitude out through places, as he enlarges this light which he sees with these eyes over the fields as far as he can; or he makes himself some old man, as it were, of venerable form. Think none of these things. There is something for you to think, if you wish to see God: "God is Love." What kind of face does love have? What kind of form does it have? What kind of stature does it have? What kind of feet does it have? What kind of hands does it have? No one can say. Yet it has feet; for they lead to the Church: it has hands; for they reach out to the poor man: it has eyes; for from them he who is in need is understood: "Blessed," he says, "is he who understands concerning the needy and the poor" (Ps. 40:2). It has ears, of which the Lord says, "He who has ears to hear, let him hear" (Luke 8:8). They are not members distinct in places, but he who has charity sees the whole at once by understanding. Dwell, and you will be dwelt in; abide, and it will abide in you. For what, my brethren, who loves what he does not see? But why, when charity is praised, do you rise up, shout, praise? What have I shown you? Have I brought out any colours? Have I set out gold and silver? Have I dug gems out of treasuries? What of this kind have I shown to your eyes? Is my face changed when I speak? I bear flesh, I am in the same form in which I came out, you are in the same form in which you came: charity is praised, and you cry out. Certainly you see nothing. But as it pleases you when you praise, so let it please you to keep it in the heart. For attend to what I say, brethren; I am exhorting you, as far as the Lord grants, to a great treasure. If some little vessel were shown you, embossed, gilded, elaborately made, and it allured your eyes, and drew the attention of your heart to itself, and the hand of the craftsman pleased you, and the weight of the silver, and the splendour of the metal; would not each one of you say, O that I had that little vessel? And you would say it to no purpose, for it was not in your power. Or if anyone wished to have it, he would think of stealing it from another's house. Charity is praised to you; if it pleases you, have it, possess it: there is no need for you to commit theft against anyone, there is no need for you to think of buying it; it costs nothing. Hold it, embrace it; nothing is sweeter than it. If it is such when it is spoken of, what is it like when it is possessed?

11. If any of you perhaps wish to keep charity, brethren, before all things do not think it abject and slothful; nor that charity is kept by a kind of gentleness, nay not gentleness, but slackness and negligence. It is not kept so. Do not think that you love your slave when you do not beat him; or that you love your son when you do not give him discipline; or that you love your neighbour when you do not rebuke him: that is not charity, but languor. Let charity be fervent to correct, to amend: but if there are good