Augustine, Sermones 257-265 (Classis II, de Tempore)

Him we shall be, because we shall see Him as He is (1 John 3:2). Prepare yourselves for that vision; meanwhile, as long as you are in the flesh, believe in Christ incarnate; and believe in such a way that you do not think you have been led astray by any falsehood. For truth never lies: for if it lies, where are we to go for counsel? what are we to do? whom are we to believe? Therefore the Truth, the true Word, the true Wisdom, the true Power of God: The Word was made flesh (John 1:14), true flesh. Handle and see, He says, for a spirit does not have bones and sinews, as you see that I have (Luke 24:39). For they were true bones, true sinews, true scars: true was whatever was touched, true whatever was understood. Man was touched, God was understood: flesh was touched, Wisdom was understood: weakness was touched, power was understood. All of it true. Yet the flesh then went before into heaven, that is, the head. The other members will follow. Why? Because it is necessary that these members receive sleep for a while, and that all rise again in their own time. If the Lord too had willed to rise again only then, there would be no one in whom we might believe. Therefore He willed to set free the first-fruits of those who sleep for God in His own self, so that, when you saw in Him what has been restored, you might hope in yourself for what is to be given. The whole people of God will be made equal to the Angels and joined in fellowship with them. So let no one say to you, brethren: Foolish Christians believe that the flesh will rise again: who rises? or who has risen? or who has come hither from the underworld and told you? Christ came from there. O wretch! O human heart, perverse and preposterous! If his grandfather rose again, he would believe him: the Lord of the world has risen, and he will not believe.

7. The mystery of the Trinity. Hold fast, therefore, my brethren, to the true, genuine, catholic faith. The Son is equal to the Father; the gift of God, the Holy Spirit, is equal to the Father; and therefore the Father and the Son and the Holy Spirit are one God, not three gods: not added to one another by degrees, but united in majesty, and one God. But the Son nevertheless, for our sake, The Word was made flesh and dwelt among us. He did not think it robbery to be equal to God, but emptied Himself, taking the form of a servant, and was found in habit as a man (Phil. 2:6–7). And that you may know, brethren, that this Trinity is truly equal, and that it was not said, The Father is greater than I (John 14:28), except on account of the flesh which the Lord took up: why was it never said of the Holy Spirit, He is less, except because He did not take up flesh? See what I have said: search all the Scriptures, turn over all the pages, read all the verses; you will never find that the Holy Spirit is less than God. He, then, was called less Who for our sake was made less, so that through Him we might be made greater.

Sermon 265. On the Ascension of the Lord, 5.

Chapter I. — 1. The truth of the resurrection

confirmed by Christ's spending forty days with His disciples. By the solemnity of this day we admonish those who know, we instruct the negligent. Today we solemnly celebrate the Lord's ascension into heaven. For our Lord and Saviour, having laid down His body and taken His body up again, after He rose from the dead, showed Himself living to the disciples, Whom they had given up hope of when He was dying. After He had given Himself back to their eyes to be gazed upon and to their hands to be handled, building up faith by showing the truth; since it was too little for human frailty and weak trepidation to show so great a miracle on a single day and then withdraw it, He dwelt with them on earth, as we heard when the book of the Acts of the Apostles was being read; He dwelt with them on earth for forty days, going in and going out, eating and drinking: so as to show the truth, not because He had any need. So on the fortieth day itself, which we celebrate today, while they watched, and by watching escorted Him, He ascended into heaven.

2. The coming of Christ to judgement foretold. So then, after they marvelled at what they saw ascending, they nonetheless rejoiced that He was going upwards; for the going-before of the head is the hope of the members. They also heard the angelic voice: Men of Galilee, why do you stand looking into heaven? This Jesus will come in the same way as you have seen Him going into heaven (Acts 1:2–11). What does "He will come in the same way" mean? He will come in that form, so that what is written may be fulfilled: They will see Him Whom they pierced (Zech. 12:10; John 19:37). He will come in the same way. To men He will come, as man He will come; but as God-man He will come. He will come, true man and God, to make men gods. The judge of heaven has ascended, the herald of heaven has sounded. Let us have a good case, so that we may not fear the judgement to come. For He ascended: those who announced it to us saw it. Those who did not see, believed; others, not believing, mocked. For faith is not in all (2 Thess. 3:2). And since faith is not in all, and the Lord knows who are His (2 Tim. 2:19), why do we dispute that God ascended into heaven? Let us rather marvel that God descended into hell. Let us marvel at the death of Christ, but let us praise the resurrection rather than marvel at it. Our perdition is our sin; the blood of Christ is our price. The resurrection of Christ is our hope; the coming of Christ is our reality. He then Who is at the right hand of the Father is to be awaited until He comes. Let our thirsting soul say to Him: When will He come? and: My soul has thirsted for the living God (Ps. 41:3). When will He come? He will come; but when will He come? You wish that He may come: would that He may find you ready.

Chapter II. — 3. The disciples' inquiry about the time of Christ's future coming. Yet let us not think that we alone have this desire concerning our Lord, so that we say: When will He come? His disciples too had this desire. If I could tell you, gaping, expectant, in suspense, eager to know, when the Lord our God is coming, if I could tell you, what would I seem to you? But if you do not hope to be able to hear this from me (and if you do hope it, you are foolish), certainly the Lord Jesus Christ Himself in the body

present, living, speaking, if you had before your eyes and before your hands, I know that out of this longing you would question Him and say to Him: Lord, when wilt Thou come? The disciples themselves questioned the Lord Jesus Christ when He was present. You cannot ask what they asked; hear what they heard. For they were there then, and we were not yet: yet if we believe them, they both asked for us and heard for us. So the disciples of Christ, about to escort with their gaze Christ as He was about to ascend, questioned Him and said to Him: Lord, wilt Thou be present at this time? To whom were they saying this? To Him whom they saw present. Wilt Thou be present at this time? And what is that? Did they not see Him present? Did they not hear Him present? Did they not even touch Him present? What is this, Wilt Thou be present at this time? unless that they knew that the judgement to come would be by the presence of Christ, so that He would be seen by His own and by strangers? For when He rose again, He was not seen except by His own. This, then, they knew and held by faith: that a time would come when He who had been judged would judge, when He who had been rejected would approve and reject; when, visible to both kinds of men, He would place some at the right hand and others at the left, about to say what both would hear, about to offer what not both would receive, about to threaten what not both would dread. They knew that it was to come; but when, this they asked. Wilt Thou be present at this time? Not, surely, to us; for even now we see Thee: but Thou wilt be present also to those who have not believed in Thee. Wilt Thou be present at this time, tell us, and when [will] the kingdom of Israel [be]? This they asked: Wilt Thou be present at this time, and when the kingdom of Israel? What kingdom? That of which we say: Thy kingdom come (Matt. 6:10). What kingdom? That of which those placed at the right hand are to hear: Come, blessed of My Father, receive the kingdom which has been prepared for you from the origin of the world. When He is also to say to those on the left: Go into the eternal fire, which has been prepared for the devil and his angels (Matt. 25:34, 41). A terrible voice, a fearful voice: but, The just man shall be in eternal remembrance: he shall not fear the evil hearing (Ps. 111:7). To these this, to those that: truthful in both, because just in both.

Chapter III. — 4. The answer of Christ. But what they were asking, if they heard it, let us hear: if they did not hear, let us hold fast what they did hear; and what is to come, let us not fear. Lord, wilt Thou be present at this time? Let us also, supposing that we see the Lord present, established in the body, say to Him: Lord, wilt Thou be present at this time, and when the kingdom of Israel? When the kingdom of Thine own, when the kingdom of the humble, how long the arrogance of the proud? Surely this is what you were asking, this is what you desired to hear. Let us see what He answered. Let the lambs not disdain to hear what the rams heard. Let us hear what the Lord Himself said. To whom? To Peter, John, Andrew, James, and the rest, so great and of such a kind, so worthy: but whom He found unworthy and made worthy. What did He answer them when they said, Wilt Thou be present at this time, and when the kingdom of Israel? It is not yours to know the times which the Father has placed in His own power. What is this? It is said to Peter, It is not yours:

and you say, It is mine? It is not yours to know the times which the Father has set in His own power. What you believe, you believe rightly: that it is coming. When it is to come, what is that to you? When it comes, prepare yourself. It is not yours to know the times which the Father has set in His own power. Let curiosity depart, let piety take its place. What is it to you when it will come? Live as though it were coming today; and you will not fear when it comes.

Chapter IV.—5. Christ the good master, teaching what it is expedient to know. But see the order and discipline of the good master, the singular master, the only master. He did not say what they asked, and He said what they did not ask. For He knew that it was not expedient for them to know what they asked: but what He knew was expedient for them, He told them even though they did not ask. It is not yours to know, He says, the times. What do you want with times? The aim is that you may escape times, and you seek times. It is not yours to know the times which the Father has set in His own power. And as though it were said to Him, And what is ours? Let us now hear what most concerns us, let us now hear. What was asked is what ought not to be told: but what was told is what ought to be heard. It is not yours to know the times which the Father has set in His own power. But what is yours to know?

Chapter V.—6. The one Church spread everywhere is preached against the schismatics. — But you shall receive the power of the Holy Spirit coming upon you, and you shall be My witnesses. Where? In Jerusalem. It followed that we should hear this: for by these words the Church is preached, the Church is commended, unity is proclaimed, division is accused. To the apostles it was said, And you shall be My witnesses. To the faithful it is said, to the vessels of God it is said, to the vessels of mercy it is said, You shall be My witnesses. Where? In Jerusalem, where I was slain: and in all Judaea and Samaria, and even to the ends of the earth. Behold what you are to hear, behold what you are to hold. Be the bride, and await the bridegroom without anxiety. The Church is the bride. Where was she foretold to be, she whom those witnesses were to proclaim; where was she foretold to be? For many will say, Behold, here it is. I would listen, if another too did not say, Behold, here it is. What do you say? Behold, here it is. I was already going: but another calls me back with a like voice, Behold, here it is. You from one side, Behold, here it is: another from the other side, Behold, here it is. Let us question the Lord, let us appeal to the Lord. Let the factions be silent, let us hear the whole. One says from one corner, Behold, here it is: another from another corner, No, but behold, here it is. Thou, Lord, speak: Thou, claim her whom Thou hast redeemed, show her whom Thou hast loved. We have been invited to Thy wedding, show Thy bride, lest by quarrelling we disturb Thy nuptials. He speaks plainly, He shows plainly: He does not abandon those who inquire, He does not love those who quarrel. He tells His disciples, and tells them without their asking; because He contradicts the contentious. And perhaps this was not yet asked by the apostles because the flock of Christ was not yet being divided by robbers. We, who have experienced the pains of division, let us zealously seek the bond of unity. The apostles ask the time of the judgement, and the Lord answers with the place of the Church. He did not answer what they asked, but He foresaw our pains. You shall be, He says, My witnesses in Jerusalem. That is too little. Not for this hast Thou given so great a price,

that Thou mightest buy this alone. In Jerusalem. Say further, And even to the ends of the earth. You have come to the ends: why do you not end your contentions? Let no one now say to me, Behold, here it is: No, but behold, here. Let human presumption be silent, let the divine preaching be heard, let the true promise be held fast: In Jerusalem, and in all Judaea and Samaria, and even to the ends of the earth. When He had said these things, a cloud received Him (Acts 1:6–9). There was now no need for anything to be added, lest anything be thought from some other source.

Chapter VI. — 7. The last words of Christ despised by schismatics. The seamless tunic of Christ. Brethren, the last words of a parent about to go to the tomb are usually listened to as a great thing, and are the last words of the Lord ascending into heaven despised? Let us suppose that our Lord wrote a testament, and set down His last words in His testament. For He foresaw the future quarrels of wicked sons, He foresaw men trying to make parties for themselves out of another's possession. For why should they not divide what they did not buy? Why should they not cut up that for which they did not pay the price? But He did not want the tunic woven from above, nowhere sewn together, to be divided: it fell by lot (John 19:23–24). In that garment unity was commended, in that garment charity was preached; it is itself what is woven from above. From the earth is covetousness, from above is charity. Come, brethren: the Lord wrote a testament, He set down His last words. Look, I beseech you, and let it move you as it moves us too; let it move you, if it can be done.

Chapter VII. — 8. The two glorifications of Christ. The Holy Spirit given twice. There are two glorifications according to the form of the man He assumed: one, by which He rose from the dead on the third day; the other, by which He ascended into heaven before the eyes of His disciples. These are the two glorifications of His which are commended, already accomplished. There remains one, and that too in the sight of men, when He will present Himself for judgement. Concerning the Holy Spirit this had been said through John the evangelist: But the Spirit had not yet been given, because Jesus had not yet been glorified (John 7:39). But the Spirit had not yet been given: why had He not yet been given? Because Jesus had not yet been glorified. It was awaited, therefore, that when Jesus had been glorified the Spirit should be given. And fittingly, being glorified twice, by rising and by ascending, He gave the Spirit twice. He gave one Spirit, and He who gave is One, He gave to unity, and yet He gave twice. First, after He had risen, He said to His disciples: Receive the Holy Spirit. And He breathed into their face (John 20:22). You have it once. Then He promises further that He will send the Holy Spirit, and says, You shall receive the power of the Holy Spirit coming upon you (Acts 1:8): and in another place, Sit in the city: for I will fulfil the promise of the Father, which you have heard, He says, from My mouth (Luke 24:49). After He had ascended, when ten days had been spent there, He sent the Holy Spirit: that is the solemn Pentecost which is to come.

Chapter VIII. — 9. The Holy Spirit was given twice for this reason, that the two precepts of charity might be commended. Consider, my brethren. Let someone ask me, Why did He give the Holy Spirit twice? Many have said many things, and have inquired as men do: and they have said something which is not contrary to the faith; one this, another that,

each of which would not go beyond the rule of truth. If I were to say that I know why He gave twice, I would be lying to you. I do not know. He who says that he knows what he does not know is rash; he who denies that he knows what he does know is ungrateful. So I confess to you: why the Lord gave the Holy Spirit twice, I am still seeking; I desire to arrive at something more certain. May the Lord help me through your prayers, so that what He deigns to bestow may not be kept silent from you either. So I do not know. Yet what I suppose, not yet knowing, not yet holding it for certain, as I hold it as most certain that He did give [twice]; what, then, I suppose, I will not keep silent. If this is so, may the Lord confirm it; if there is something else which appears truer, may the Lord grant it. So I think, but I only think, that the Holy Spirit was given twice for this reason, that the two commandments of charity might be commended. For there are two commandments, and there is one charity: You shall love the Lord your God with your whole heart and with your whole soul; and, You shall love your neighbour as yourself. On these two commandments hangs the whole Law and the Prophets (Matt. 22:37–40). One charity, and two commandments; one Spirit, and two givings. For it was not one [Spirit] that was given first and another that was given afterwards; because it is not one charity that loves the neighbour and another that loves God. So it is not a different charity. With the very charity with which we love the neighbour, with that same charity we also love God. But because God is one thing and the neighbour another, they are loved with one charity, yet those who are loved are not one: because, then, the love of God is to be commended as great and first, the love of neighbour second; but one begins from the second, so as to arrive at the first: For if you do not love the brother whom you see, how will you be able to love God whom you do not see? (1 John 4:20). Perhaps for this reason, forming us towards the love of neighbour, He, visible and a neighbour to His neighbours, gave the Holy Spirit on earth by breathing on their faces; and from this charity which is above all in the heavens, He sent the Holy Spirit from heaven. Receive the Holy Spirit on earth, and you love your brother; receive [Him] from heaven, and you love God. For even what you received on earth is from heaven. Christ gave on earth, but what He gave is from heaven. For He gave Who came down from heaven. Here He found someone to give to, but from there He brought what He was to give.

Chapter IX.—10. Charity the gift of the Holy Spirit. What then, brothers? Should I perhaps also call this to mind, how charity pertains to the Holy Spirit? Hear Paul: « And not only that, he says, but we also glory in tribulations, knowing that tribulation works patience, patience proof, and proof hope; and hope does not put to shame, because the charity of God has been poured out in our hearts. » Whence has the charity of God been poured out in our hearts? Whence? What were you giving yourself? What were you presuming upon as if from your own? For what do you have that you have not received? (1 Cor. 4:7). So whence, if not from what follows, Through the Holy Spirit Who has been given to us (Rom. 5:3–5)?

11. Charity is not had outside the Church. This charity is not held except in the unity of the Church. Those who cause division do not have it: as the apostle says

Jude, These are they who separate themselves, sensual, not having the Spirit (Jude 19). Who separate themselves: why do they separate? Because they are sensual, not having the Spirit. That is why they flow away, because they do not have the binding agent of charity. Full of that very charity is that hen made weak for the sake of her chicks, lowering her voice with her chicks, spreading out her wings: How often, He says, would I have gathered your children (Matt. 23:37)? To gather, not to divide. For I have, He says, other sheep, which are not of this fold: I must bring them also, that there may be one flock and one shepherd (John 10:16). Rightly He did not listen to a brother appealing against his brother and saying, Lord, tell my brother to divide the inheritance with me. Lord, he says, tell my brother. What? To divide the inheritance with me. And the Lord: Tell me, man. For why do you want to divide, if not because you are a man? For when one says, I am of Paul; and another, I of Apollo: are you not men (1 Cor. 3:4)? Tell me, man, who appointed Me a divider of the inheritance among you? I came to gather, not to divide. Therefore, He says, I say to you, beware of all covetousness (Luke 12:13–15). For covetousness desires to divide, just as charity desires to gather. And what is, Beware of all covetousness, if not, Be filled with charity? We, having charity according to our capacity, appeal to the Lord against a brother, just as he too did against his brother: but not with this voice, not with this request. For he says: Lord, tell my brother to divide the inheritance with me. We say: Lord, tell my brother to hold the inheritance with me.

Chapter X. — 12. How often the unity of the Church was commended by Christ when glorified. See then, brethren, what you should love most, what you should hold firmly. The Lord, glorified by rising again, commends the Church: about to be glorified by ascending, He commends the Church: sending the Holy Spirit from the heavens, He commends the Church. For when He had risen, what does He say to His disciples? "These things I said to you while I was still with you, that all things must be fulfilled which are written in the Law, and the Prophets, and the Psalms concerning Me. And then He opened their understanding, that they might understand the Scriptures, and He said to them, For thus it is written, and thus it was necessary for Christ to suffer, and to rise from the dead on the third day." Where is the commendation of the Church? And that repentance and remission of sins be preached in His name. And where is this? Among all nations, beginning from Jerusalem (Luke 24:44–47). This He did when glorified by the resurrection. What, when about to be glorified by the ascension? What you have heard, You shall be My witnesses in Jerusalem, and in all Judaea and Samaria, and even to the ends of the earth (Acts 1:8). What at the very coming of the Holy Spirit? The Holy Spirit came: those whom He first filled spoke in the tongues of all nations. Each single man speaking in all tongues, what else did it signify than unity in all tongues? Holding this, made firm in this, strengthened in this, fixed in this with unshaken charity, let us as children praise the Lord, and let us say alleluia. But in one part? And from where? and to where? From the rising of the sun to its setting, praise the name of the Lord (Ps. 112:3).