Augustine, Sermones 195-209 (Classis II, de Tempore)

Two kinds of people are here, Christians and Jews. Let not those things be done which God hates: iniquity by way of play, wickedness by way of jest. Let men not make themselves judges, lest they come into the hands of the true Judge. Listen: you are Christians, you are members of Christ. Consider what you are, consider at what price you were bought. Finally, if you want to know what you are doing (I am speaking to those who do it; do not take it as an insult to yourselves, you to whom these things are displeasing: I am speaking to those who do them and to whom they are pleasing), do you want to know what you are doing, and what sorrow you heap upon us? Do the Jews do that? At least in this way be ashamed, so that it is not done. On the Nativity of John, that is, six months ago (for that many months stand between the herald and the Judge), Christians, following a superstitious pagan solemnity, came to the sea and there baptized themselves. I was absent; but, as I learned, the presbyters, moved by the discipline of Christians, imposed on some a fitting and ecclesiastical discipline. Thereupon people murmured, and some said: "How much would it have taken for us to be told? If we had been warned beforehand, we would not have done it. If the presbyters themselves had warned us beforehand, we would not have done it." See, the bishop warns you beforehand; I warn, I proclaim, I announce. Let the bishop be heard commanding, let the bishop be heard warning, let the bishop be heard asking, let the bishop be heard adjuring. I adjure you by Him Who was born today: I adjure you, I bind you, let no one do it. I absolve myself. It is better that I be heard warning than that I be felt grieving.

Sermon 197. On the Kalends of January, against the Pagans.

Fragments.

1. For the wrath of God is revealed from heaven against all impiety. Of whom, if not of both Jews and Gentiles? But lest it be said: Why against the impiety of the Gentiles? For did the Gentiles ever receive the Law and become transgressors? Rightly is the wrath of God revealed against the Jews, to whom the Law was given and who refused to observe it; but to the Gentiles it was not given. Look closely, brothers, and understand how he shows all to be guilty, and all to be in need of salvation and of the mercy of God. For the wrath of God is revealed from heaven against all impiety and injustice of those men who hold back the truth in iniquity. See how he did not say, "They do not have the truth," but, "They hold back," he says, "the truth in iniquity." And as if you were to ask, saying, "How can those who have not received the Law have the truth?", there follows: "Because what is known," he says, "of God is manifest in them." And how could what is known of God be manifest in them, who have not received the Law? There follows, and he says: "For His invisible things, from the creation of the world, are clearly seen, being understood through the things that have been made; everlasting also

His power and divinity." We of course supply in thought: being understood, it is clearly seen. For why should one attend to the works, and not seek the craftsman? You attend to the earth bearing fruit, you attend to the sea full of its living creatures, you attend to the air full of flying things, you attend to the sky shining with stars, and the rest. And you do not seek the craftsman of so great a work? But you say to me: These things I see, Him I do not see. To see these things He gave the eyes of the body; to see Himself He gave the mind. For you do not see a man's soul either. Just as, then, from the movements and governance of the body you understand the soul, which you do not see, so from the governance of the whole world, and from the ruling of souls themselves, understand the Creator. But it is a small thing to understand. For those men understood; and see what the Apostle says: Because, knowing God, they did not magnify Him as God, or give thanks; but they became vain in their thoughts, and their foolish heart was darkened. By what desert, if not that of pride? For see what follows: Saying that they were wise, they became fools. For they ought not to have arrogated to themselves what He had given, nor to have boasted of what they had not from themselves but from Him. This certainly ought to have been rendered to Him, so that, in order to hold fast to what they were able to see, they might be healed by Him Who had granted them to see. For if they had done this, they would have kept humility, and would have been able to be purified, and would have cleaved to that most blessed contemplation. But because pride was in them, there interposed himself the false and deceitful and proud one, to promise them that their souls would be purified through I know not what parts of pride, and he made them worshippers of demons. Hence all the sacred rites which are celebrated by the Pagans, which they say avail for the purification of their souls. And hear the Apostle saying these things next, that as the wage of pride they received these things, because they did not honour God as God is to be honoured. And they changed the glory of the incorruptible God into the likeness of the image of corruptible man. Now these are idols. And these indeed belong to all the Greeks and the other nations, and they have the likeness of men. But since there is no greater and more superstitious idolatry than that of the Egyptians (for Egypt flooded the world with such figments), of such things the Apostle next speaks: when he had said, Into the likeness of the image of corruptible man, he added, and of birds, and of four-footed beasts, and of serpents. For have you, brothers, seen in other temples an idol with a dog's head or a bull's, and figments of the other irrational animals? For these are the idols of the Egyptians. Embracing both kinds, then, the Apostle says: « Into the likeness of the image of corruptible man, and of birds, and of four-footed beasts, and of serpents. Therefore God handed them over to the desires of their heart, to uncleanness, so that they dishonour their bodies among themselves. » These evils of theirs come from the impiety of pride. But these sins, because they come from pride, are not only sins but also punishments. For when he says, God handed them over, it is already from the vengeance for some sin that they do these things. « Who changed the truth of God into a lie. » What is « changed the truth of God into a lie »? « Into the likeness », that is, « of the image of corruptible man, and of

birds, and of four-footed beasts, and of serpents. » And lest any of them should say, I do not worship an image, but what images signify, he added at once, And they worshipped and served the creature rather than the Creator (Rom. 1:18–25). Understand this wisely. For they worship either an image or a creature. He who worships an image turns the truth of God into a lie. For the sea is truth, but Neptune is a lie made by man, the truth of God having been turned into a lie: because God made the sea, but man made the image of Neptune. So too, God made the sun, but man, by making an image of the sun, turned the truth of God into a lie. But lest they say, I do not worship an image, but I worship the sun, he therefore said, They worshipped the creature rather than the Creator.

2. But perhaps someone will say: Even if He Himself was born humbly, He wished to boast of Himself in the nobility of His disciples. He did not choose kings, or senators, or philosophers, or orators: no indeed, He chose common folk, poor men, unlearned men, fishermen. Peter a fisherman, Cyprian an orator. Unless the fisherman had faithfully gone before, the orator would not have humbly followed. Let no one who is cast down despair of himself: let him hold fast to Christ, and his hope will not be false, etc.

3. What did Simon want, except to be praised for miracles, to be lifted up by pride? For it was pride that drove him to suppose that the gift of the Holy Spirit was to be bought with money (Acts 8:18–19). Contrary to this pride, the Apostle, abiding in humility, fervent in spirit at midday, shining with prudence, says: Neither is he who plants anything, nor he who waters; but God, Who gives the increase. For he had said: I planted, Apollo watered; but God gave the increase (1 Cor. 3:7, 6). And again: Was Paul crucified for you? or were you baptized in the name of Paul (ibid. 1:13)? See how he refuses to be worshipped in place of Christ, and does not wish to display himself as bridegroom to a fornicating soul. Does it not seem a great thing to plant and to water? But neither is he who plants anything, nor he who waters. How did he fear? He does not call himself anything with regard to the salvation of those whom he desired to build up in Christ.

4. Nor did the Apostle himself wish hope to be placed in himself, but in the truth which he proclaimed. What was said through him was better than he himself through whom it was proclaimed. Even if we, he says. That is little; hear what follows: or an angel, he says, from heaven should proclaim to you anything besides what you have received, let him be anathema (Gal. 1:8). He saw that a false mediator could transform himself into an angel of light and proclaim something false. Just as, therefore, proud men want to be adored in place of God, to arrogate to themselves whatever they can, to have themselves named, and, if it can be done, to surpass Christ Himself in glory: so too the devil and his angels. The Donatists hold Donatus in place of Christ. If they hear some pagan disparaging Christ, they would perhaps bear it more patiently than if they heard someone disparaging Donatus.

5. Because Christ Himself speaks in His saints, as says

the Apostle, Do you seek a proof of Christ Who speaks in me (2 Cor. 13:3)? And although he says, Neither is he who plants anything, nor he who waters, but God Who gives the increase; not because he wished himself, but because he wished Him to be loved in himself: yet he bears witness to certain people, saying, For you received me as an angel of God, as Christ Jesus (Gal. 4:14). In all His saints, therefore, He is to be loved Who says: I was hungry, and you gave me to eat (Matt. 25:35). For He does not say, You gave to them: but, You gave to me. So great is the charity of the head towards its body!

6. What is Juno? Juno, they say, is the air. A little while ago he was inviting us to worship the sea in the image of the earth: now he invites us to worship the air. These are the elements of which this world consists. The apostle Paul, therefore, setting this forth in his Epistle, says: Beware lest anyone deceive you through philosophy and empty deceit, according to the elements of this world (Col. 2:8). For he was touching those very people who expound idols as if to the wise. Therefore, when he had said philosophy, in the same place he says, according to the elements of this world: warning that we must beware not of worshippers of images of whatever sort, but of more learned interpreters of signs, as it were.

Sermon 198. On the Kalends of January, II.

1. The solemnity of the Kalends of January. We admonish your Charity, brethren, since we see that you have come together today as if for a solemnity, and are gathered for this day in greater numbers than usual, that you remember what you have just sung, so that the tongue may not be sounding loudly while the heart is mute; but that what you have sounded with the voice to one another's ears, you may cry out with affection to the ears of God. For this is what you were singing: Save us, O Lord our God, gather us from among the Gentiles, that we may confess Thy holy name (Ps. 105:47). And now, if the solemnity of the Gentiles, which takes place on this day in worldly and carnal merriment, in the din of most empty and most shameful songs, in feasts and shameful dances, in the celebration of this false festival itself, if the things which the Gentiles do do not delight you, you will be gathered from among the Gentiles.

2. Our separation from the Gentiles by Christian faith, hope, and charity. You certainly sang, and the sound of the divine song is still fresh in your ears, Save us, O Lord our God, and gather us from among the Gentiles. Who can be gathered from among the Gentiles, except when he is saved? Those, therefore, who mingle with the Gentiles are not saved; but those are saved who are gathered from among the Gentiles, by the salvation of faith, the salvation of hope, the salvation of most sincere charity, spiritual salvation, the salvation of the promises of God. Whoever, therefore, believes, hopes, and loves is not straightway to be called saved. For it matters what he believes, what he hopes, and what he loves. For no one lives, in whatever life, without these three affections of the soul, of believing, of hoping, of loving. If you do not believe what the Gentiles believe, do not hope what

the Gentiles hope for, you do not love what the Gentiles love; you are gathered from among the Gentiles, you are set apart, that is, you are separated from the Gentiles. And let not the bodily intermingling frighten you amid so great a separation of mind. For what is so separated as that they believe demons to be gods, while you believe in Him Who is the one and true God? that they hope for the empty things of the world, while you hope for eternal life with Christ? that they love the world, while you love the Maker of the world? Let him, then, who believes otherwise, hopes otherwise, loves otherwise, prove it by his life and show it by his deeds. Are you going to keep the celebration of the New Year's gifts like a pagan, going to play at dice, and going to make yourself drunk: how do you believe otherwise, hope otherwise, love otherwise? With what open brow do you sing, Save us, O Lord our God, and gather us from among the Gentiles? For you are set apart from the Gentiles, mingled with the Gentiles in body, by a dissimilar life. And see how great this setting apart is, if only you do it, if only you prove it. For already our Lord Jesus Christ, the Son of God, Who for our sake was made man, has given the price for us. And so He gave His own price: He gave it for this, that He might redeem, that He might gather from among the Gentiles. But if you mingle with the Gentiles, you do not wish to follow Him Who redeemed you: and you mingle with the Gentiles in life, in deeds, in heart, by believing such things, hoping for such things, loving such things: you are ungrateful to your Redeemer, and you do not acknowledge your price; the blood of the spotless Lamb. So, that you may follow your Redeemer, Who redeemed you with His blood, do not mingle yourself with the Gentiles by likeness of manners and of deeds. They give New Year's gifts; you, give alms. They are diverted by songs of wantonness; you, be diverted by the discourses of the Scriptures: they run to the theatre, you to the church: they get drunk, you, fast. If today you cannot fast, at least dine with sobriety. If you do this, you have sung well, Save us, O Lord our God, and gather us from among the Gentiles.

3. Christians are distinguished from pagans by pious works. False gods are delighted by the evil manners of their worshippers. And so many will struggle today in their heart with the word which they have heard. For we said, Do not give New Year's gifts, give to the poor. It is too little that you give as much; give even more. You do not wish to give more? At least give as much. But you say to me: When I give New Year's gifts, I too receive for myself. What then, when you give to a poor man, do you receive nothing? Surely you do not believe this, which the Gentiles believe; surely you do not hope for this, which the Gentiles hope for. Behold, if you say that you receive nothing back when you have given to a poor man, you have become part of the Gentiles: to no purpose have you sung, Save us, O Lord our God, and gather us from among the Gentiles. Do not forget that precept where it is said: He who gives to the poor will never be in want (Prov. 28:26). Have you already forgotten what the Lord is going to say to those who have given to the poor, Come, blessed of My Father, receive the kingdom? and what will be said to those who have not given, Send them into the eternal fire (Matt. 25:34, 41)? Now those who have gladly heard what He said surely stand with those who have not gladly heard. I am speaking now to true Christians. If you believe otherwise, hope otherwise, love otherwise, live otherwise, and prove your distinct faith, hope and charity by distinct manners. Hear the Apostle admonishing: «Do not,» he says, «draw the yoke