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| Sermon Against Auxentius on the Giving Up of the Basilicas.
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Sermon Against Auxentius on the Giving Up of the Basilicas.
To calm the anxiety of the people over the imperial
decree, he lays his answer before them, and adds that he did not go to
the consistory, because he was afraid of losing the basilica.
Then, first challenging his opponents to a discussion in the church, he
says that he is not terrified at their weapons; and also, after
recalling his answer on the subject of the sacred vessels, declares
that he is ready for the contest. The will of God, he maintains,
cannot be frustrated, nor can His protection be overcome, yet He is
ready too to suffer in His servants. Since he has not already
been taken before this, it is plain that the heretics are causing this
disturbance for no reason whatever. Next, after applying
Naboth’s history and Christ’s entry into Jerusalem to the
present state of affairs, he censures Auxentius’ cruel law,
answers the Arians’ objections, and states that he will gladly
discuss the matter in the presence of the people. Auxentius, he
adds, has been already condemned by the pagans, whom he had chosen to
sit as judges, as he had been condemned by Paul and by Christ.
The heretic had forgotten the year before, when he had made the same
appeal to Cæsar; and the Arians, in stirring up ill-will against
the servants of Christ, are much worse than the Jews: for the
Church does not belong to Cæsar, but displays the image of
Christ. Then adding to these a few more words on his answer and
his hymns, he declares that he is not disobedient, that the Emperor is
a son of the Church, and that Auxentius is worse than a Jew.
1. I see that you
are unusually disturbed, and that you are closely watching me. I
wonder what the reason is? Is it that you saw or heard that I had
received an imperial order at the hands of the tribunes, to the effect
that I was to go hence, whither I would, and that all who wished might
follow me? Were you afraid that I should desert the Church and
forsake you in fear for my own safety? But you could note the
message I sent, that the wish to desert the Church had never entered my
mind; for I feared the Lord of the universe more than an earthly
emperor; and if force were to drag me from the Church, my body indeed
could be driven out, but not my mind. I was ready, if he were to
do what royal power is wont to do, to undergo the fate a priest has to
bear.
2. Why, then, are you disturbed? I will
never willingly desert you, though if force is used, I cannot meet
it. I shall be able to grieve, to weep, to groan; against
weapons, soldiers, Goths, my tears are my weapons, for these are a
priest’s defence. I ought not, I cannot resist in any other
way; but to fly and forsake the Church is not my way; lest any one
should suppose I did so from fear of some heavier punishment. You
yourselves know that I am wont to show respect to our emperors, but not
to yield to them, to offer myself freely to punishment, and not to fear
what is prepared for me.
3. Would that I were sure the Church would never
be given over to heretics. Gladly would I go to the
Emperor’s palace, if this but fitted the office of a priest, and
so hold our discussion in the palace rather than the church. But
in the consistory Christ is not wont to be the accused but the
judge. Who will deny that the cause of faith should be pleaded in
the church? If any one has confidence let him come hither; let
him not seek the judgment of the Emperor, which already shows its bias,
which clearly proves by the law that is passed that he is against the
faith; neither let him seek the expected goodwill of certain people who
want to stand well with both sides. I will not act in such a way
as to give any one the chance of making money out of a wrong to
Christ.
4. The soldiers around, the clash of the
arms wherewith the church is surrounded, do not alarm my faith, but
they disquiet me from fear that in keeping me here you might meet with
some danger to your lives. For I have learnt by now not to be
afraid, but I do begin to have more fear for you. Allow, I beg
you, your bishop to meet his foes. We have an adversary who
assails us, for our adversary “the devil goeth about, as a
roaring lion, seeking whom he may devour,”3466
as the Apostle said. He has
received, no doubt, he has received (we are not deceived, but warned of
this) the power to tempt in this wise, lest I might perhaps by the
wounds of my body be drawn away from the earnestness of my faith.
You have read how the devil tempted holy Job in these many ways, and
how at last he sought and obtained power to try his body, which he
covered with sores.
5. When it was suggested that I should give up the
vessels of the Church, I gave the following answer: I will
willingly give up whatever of my own property is demanded, whether it
is estates, or house, or gold, or silver—anything, in fact, which
is in my power. But I cannot take aught away from the temple of
God; nor can I give up what I have received to guard and not to give
up. In doing this I am acting for the Emperor’s good, for
it would neither be right for me to give it up, nor for him to receive
it. Let him listen to the words of a free-spoken bishop, and if
he wishes to do what is best for himself, let him cease to do wrong to
Christ.
6. These
words are full of humility, and as I think of that spirit which a
bishop ought to show towards the Emperor. But since “our
contest is not against flesh and blood, but also” (which is
worse) “against spiritual wickedness in high
places,”3467
that tempter
the devil makes the struggle harder by means of his servants, and
thinks to make trial of me by the wounds of my flesh. I know, my
brethren, that these wounds which we receive for Christ’s sake
are not wounds that destroy life, but rather extend it. Allow, I
pray, the contest to take place. It is for you to be the
spectators. Reflect that if a city has an athlete, or one skilled
in some other noble art, it is eager to bring him forward for a
contest. Why do you refuse to do in a more important matter what
you are wont to wish in smaller affairs? He fears not weapons nor
barbarians who fears not death, and is not held fast by any pleasures
of the flesh.
7. And indeed if the Lord has appointed me for
this struggle, in vain have you kept sleepless watch so many nights and
days. The will of Christ will be fulfilled. For our Lord
Jesus is almighty, this is our faith: and so what He wills to be
done will be fulfilled, and it is not for us to thwart the divine
purpose.
8. You heard what was read to-day: The
Saviour ordered that the foal of an ass should be brought to Him by the
apostles, and bade them say, if any one withstood them:
“The Lord hath need of him.”3468
What if now, too, He has
commanded that foal of an ass, that is, the foal of that animal which
is wont to bear a heavy burden, as man must, to whom is said:
“Come unto Me all ye that labour and are heavy laden, and I will
give you rest; take My yoke upon you, for it is easy;”3469
what if, I say, He has commanded that
foal to be brought to Him now, sending forth those apostles, who,
having put off their body, wear the semblance of the angels unseen by
our eyes? If withstood by any, will they not say: The Lord
hath need of him? If, for instance, love of this life, or flesh
and blood, or earthly intercourse (for perhaps we seem pleasing to
some), were to withstand them? But he who loves me here, would
show his love much more if he would suffer me to become Christ’s
victim, for “to depart and be with Christ is much better, though
to abide in the flesh is more needful for you.”3470
There is nothing therefore for you
to fear, beloved brethren. For I know that whatever I may suffer,
I shall suffer for Christ’s sake. And I have read that I
ought not to fear those that can kill the flesh.3471
And I have heard One Who
says: “He that loseth his life for My sake shall find
it.”3472
9. Wherefore if the Lord wills, surely no one will
resist. And if as yet He delay my struggle, what do you
fear? It is not bodily guardianship but the Lord’s
providence that is wont to fence in the servant of Christ.
10. You are troubled because you have found
the double doors open, which a blind man in seeking his chamber is said
to have unfastened. In this you learn that human watchfulness is
no defence. Behold! one who has lost the gift of sight has broken
through all our defences, and escaped the notice of the guards.
But the Lord has not lost3473
| 3473 The words
amisit (lost) and custodiam (guard) are repeated by St.
Ambrose from the earlier part of the sentence. Such play upon
words is not uncommon in his writings. | the guard of
His mercy. Was it not also discovered two days ago, as you
remember, that a certain entrance on the left side of the basilica was
open, which you thought had been shut and secured? Armed men
surrounded the basilica, they tried this and the other entrance, but
their eyes were blinded so that that could not see the one that was
open. And you know well that it was open many nights.
Cease, then, to be anxious; for that will take place which Christ
commands and which is for the best.
11. And now I will put before you examples
from the Law. Eliseus was sought by the king of Syria; an army
had been sent to capture him; and he was surrounded on all sides.
His servant began to fear, for he was a servant, that is, he had not a
free mind, nor had he free powers of action. The holy prophet
sought to open his eyes, and said: “Look and see how many
more are on our side than there are against us.”3474
And he beheld, and saw thousands
of angels. Mark therefore that it is those that are not seen
rather than those that are seen that guard the servants of
Christ. But if they guard you, they do it in answer to your
prayers: for you have read that those very men, who sought
Eliseus, entered Samaria, and came to him whom they desired to
take. Not only were they unable to harm him, but they were
themselves preserved at the intercession of the man against whom they
had come.
12. The
Apostle Peter also gives you an example of either case.3475
For when Herod sought him and
took him, he was put into prison. For the servant of God had not
got away, but stood firm without a thought of fear. The Church
prayed for him, but the Apostle slept in prison, a proof that he was
not in fear. An angel was sent to rouse him as he slept, by whom
Peter was led forth out of prison, and escaped death for a
time.
13. And Peter again afterwards, when he had
overcome Simon, in sowing the doctrine of God among the people, and in
teaching chastity, stirred up the minds of the Gentiles. And when
these sought him, the Christians begged that he would withdraw himself
for a little while. And although he was desirous to suffer, yet
was he moved at the sight of the people praying, for they asked him to
save himself for the instruction and strengthening of his people.
Need I say more? At night he begins to leave the town, and seeing
Christ coming to meet him at the gate, and entering the city,
says: Lord, whither goest Thou? Christ answers: I am
coming to be crucified again. Peter understood the divine answer
to refer to his own cross, for Christ could not be crucified a second
time, for He had put off the flesh by the passion of the death which He
had undergone; since: “In that He died, He died unto sin
once, but in that He liveth, He liveth unto God.”3476
So Peter understood that Christ
was to be crucified again in the person of His servant. Therefore
he willingly returned; and when the Christians questioned him, told
them the reason. He was immediately seized, and glorified the
Lord Jesus by his cross.
14. You see, then, that Christ wills to
suffer in His servants. And what if He says to this servant,
“I will that he tarry, follow thou Me,”3477
and wishes to taste the fruit of this
tree? For if His meat was to do the will of His Father,3478
so also is it His meat to partake of
our sufferings. Did He not, to take an example from our Lord
Himself,—did He not suffer when He willed, and was He not found
when He was sought? But when the hour of His passion had not yet
come, He passed through the midst of those that sought Him,3479
and though they saw Him they could not
hold Him fast. This plainly shows us that when the Lord wills,
each one is found and taken, but because the time is put off, he is not
held fast, although he meets the eyes of those who seek him.
15. And did not I myself go forth daily to
pay visits, or go to the tombs of the martyrs? Did I not pass by
the royal palace both in going and returning? Yet no one laid
hands on me, though they had the intention of driving me out, as they
afterwards gave out, saying, Leave the city, and go where you
will. I was, I own, looking for some great thing, either sword or
fire for the Name of Christ, yet they offered me pleasant things
instead of sufferings; but Christ’s athlete needs not pleasant
things but sufferings. Let no one, then, disturb you, because
they have provided a carriage,3480
| 3480 The story
is related at length by Paulinus in his Life of St. Ambrose, ch.
12. He tells us that whilst many tried to drive the saint into
exile, one named Euterymius went the greatest lengths to accomplish
this purpose. He hired a house near the church and kept a
carriage there, so as to be able the more readily to carry off St.
Ambrose into exile, if he could once but seize him. But that very
day year he was himself put into the same carriage, and from the same
house was carried into exile. For “his wickedness fell on
his own pate.” (Ps. vii. 7.) He adds also that the
bishop did much to comfort him, and gave him money and other things he
needed. | or because
hard words, as he thinks them, have been uttered by Auxentius, who
calls himself bishop.
16. Many stated that assassins had been
despatched, that the penalty of death had been decreed against
me. I do not fear all that, nor am I going to desert my position
here. Whither shall I go, when there is no spirit that is not
filled with groans and tears; when throughout the Churches Catholic
bishops are being expelled, or if they resist, are put to the sword,
and every senator who does not obey the decree is proscribed. And
these things were written by the hand and spoken by the mouth of a
bishop who, that he might show himself to be most learned, omitted not
an ancient warning. For we read in the prophet that he saw a
flying sickle.3481
Auxentius, to imitate this, sent a flying sword through all
cities. But Satan, too, transforms himself into an angel of
light,3482
and imitates
his power for evil.
17. Thou, Lord Jesus, hast redeemed the
world in one moment of time: shall Auxentius in one moment slay,
as far as he can, so many peoples, some by the sword, others by
sacrilege? He seeks my basilica with bloody lips and gory
hands. Him to-day’s chapter answers well: “But
unto the wicked said God: Wherefore dost thou declare My
righteousness?”3483
That
is, there is no union between peace and madness, there is no union
between Christ and Belial.3484
You
remember also that we read to-day of Naboth, a holy man who owned his
own
vineyard, being
urged on the king’s request to give it up. When the king
after rooting up the vines intended to plant common herbs, he answered
him: “God forbid that I should give up the inheritance of
my fathers.”3485
The
king was grieved, because what belonged by right to another had been
refused him on fair grounds, but had been unfairly got by a
woman’s device. Naboth defended his vines with his own
blood. And if he did not give up his vineyard, shall we give up
the Church of Christ?
18. Was the answer that I gave then
contumacious? For when summoned I said: God forbid that I
should give up the inheritance of Christ. If Naboth gave not up
the inheritance of his fathers, shall I give up the inheritance of
Christ? And I added further: God forbid that I shall give
up the inheritance of my fathers, that is, the inheritance of
Dionysius, who died in exile in the cause of the faith; the inheritance
of the Confessor Eustorgius, the inheritance of Mysocles and of all the
faithful bishops of bygone days. I answered as a bishop ought to
answer: Let the Emperor act as an emperor ought to. He must
take away my life rather than my faith.
19. But to whom shall I give it up?
Today’s lesson from the Gospel ought to teach us what is asked
for and by whom it is asked. You have heard read that when
Christ3486
sat upon the
foal of an ass, the children cried aloud, and the Jews were
vexed. At length they spoke to the Lord Jesus, bidding Him to
silence them. He answered: “If these should hold
their peace, the stones will cry out.”3487
Then on entering the temple,
He cast out the money-changers, and the tables, and those that sold
doves in the temple of God. That passage was read by no
arrangement of mine, but by chance; but it is well fitted to the
present time. The praises of Christ are ever the scourges of the
unfaithful. And now when Christ is praised, the heretics say that
sedition is stirred up. The heretics say that death is being
prepared for them, and truly they have their death in the praises of
Christ. For how can they bear His praises, Whose weakness they
maintain. And so to-day, when Christ is praised, the madness of
the Arians is scourged.
20. The Gerasenes could not bear the
presence of Christ;3488
these,
worse than the Gerasenes, cannot endure the praises of Christ.
They see boys singing of the glory of Christ, for it is written:
“Out of the mouths of babes and sucklings Thou hast perfected
praise.”3489
They
mock at their tender age, so full of faith, and say:
“Behold, why do they cry out?” But Christ answers
them: “If these should hold their peace, the stones will
cry out,”3490
that is, the
stronger will cry out, both youths and the more mature will cry out,
and old men will cry out; these stones now firmly laid upon that stone
of which it is written: “The stone which the builders
rejected is become the head of the corner.”3491
21. Invited, then, by these praises, Christ
enters His temple,3492
and takes His
scourge and drives the money-changers out of the temple. For He
does not allow the slaves of money to be in His temple, nor does He
allow those to be there who sell seats. What are seats but
honours? What are the doves but simple minds or souls that follow
a pure and clear faith? Shall I, then, bring into the temple him
whom Christ shuts out? For he who sells dignities and honours
will be bidden to go out. He will be bidden to go out who desires
to sell the simple minds of the faithful.
22. Therefore, Auxentius is cast out.
Mercurius is shut out. The portent is one, the names are
two! That no one might know who he was, he changed his name so as
to call himself Auxentius, because there had been here an Arian bishop,
named Auxentius. He did this to deceive the people over whom the
other had had power. He changed his name, but he did not change
his falseness. He puts off the wolf, yet puts on the wolf
again. It is no help to him that he has changed his name;
whatever happens he is known. He is called by one name in the
parts of Scythia, he is called by another here. He has a name for
each country he lives in. He has two names already, and if he
were to go elsewhere from here, he will have yet a third. For how
will he endure to keep a name as a proof of such wickedness? He
did less in Scythia, and was so ashamed that he changed his name.
Here he has dared to do worse things, and will he be ready to be
betrayed by his name wherever he goes? Shall he write the death
warrant of so many people with his own hand, and yet be able to be
unshaken in mind?
23. The Lord Jesus shut a few out of His temple,
but Auxentius left none. Jesus with a scourge drove them out of
His temple,
Auxentius with a
sword; Jesus with a scourge, Mercurius with an axe. The holy Lord
drives out the sacrilegious with a scourge; the impious man pursues the
holy with a sword. Of him you have well said to-day: Let
him take away his laws with him. He will take them, although he
is unwilling; he will take with him his conscience, although he takes
no writing; he will take with him his soul inscribed with blood
although he will not take a letter inscribed with ink. It is
written: “Juda, thy sin is written with a pen of iron and
with the point of a diamond, and it is graven upon thy
heart,”3493
that is, it
is written there, whence it came forth.
24. Does he, a man full of blood and full of
murder, dare to make mention to me of a discussion? He who thinks
that they whom he could not mislead by his words are to be slain with
the sword, giving bloody laws with his mouth, writing them with his
hand, and thinking that the law can order a faith for man to
hold. He has not heard what was read to-day: “That a
man is not justified by the works of the law,”3494
or “I, through the law, am dead
to the law, that I may live unto God,”3495
that is, by the spiritual law he is dead
to the carnal interpretation of the law. And we, by the law of
our Lord Jesus Christ, are dead to this law, which sanctions such
perfidious decrees. The law did not gather the Church together,
but the faith of Christ. For the law is not by faith, but
“the just man lives by faith.”3496
Therefore, faith, not the law,
makes a man just, for justice is not through the law, but through the
faith of Christ. But he who casts aside his faith and pleads for
that the claims of the law, bears witness that he is himself unjust;
for the just man lives by faith.
25. Shall any one, then, follow this law,
whereby the Council of Ariminum is confirmed, wherein Christ was said
to be a creature. But say they: “God sent forth His
Son, made of a woman, made under the law.”3497
And so they say
“made,” that is, “created.” Do they not
consider these very words which they have brought forward; that Christ
is said to have been made, but of a woman; that is, He was
“made” as regards his birth from a Virgin, Who was begotten
of the Father as regards His divine generation? Have they read
also to-day, “that Christ redeemed us from the curse of the law,
being made a curse for us”?3498
Was Christ a curse in His Godhead? But why He is called a curse
the Apostle tells us, saying that it is written: “Cursed is
every one that hangeth on a tree,”3499
that is, He Who in his flesh bore our
flesh, in His body bore our infirmities and our curses, that He might
crucify them; for He was not cursed Himself, but was cursed in
thee. So it is written elsewhere: “Who knew no sin,
but was made sin for us, for He bore our sins,3500
that he might destroy them by the Sacrament of His
Passion.”
26. These matters, my brethren, I would discuss
more fully with him in your presence; but knowing that you are not
ignorant of the faith, he has avoided a trial before yon, and has
chosen some four or five heathen to represent him, if that is he has
chosen any, whom I should like to be present in our company, not to
judge concerning Christ, but to hear the majesty of Christ. They,
however, have already given their decision concerning Auxentius, to
whom they gave no credence as he pleaded before them day by day.
What can be more of a condemnation of him than the fact, that without
an adversary he was defeated before his own judges? So now we
also have their opinion against Auxentius.
27. And that he has chosen heathen is
rightly to be condemned; for he has disregarded the Apostle’s
command, where he says: “Dare any of you, having a matter
against another, go to law before the unjust and not before the
saints? Do ye not know the saints shall judge the
world?”3501
And below he
says: “Is it so, that there is not a wise man among you,
who can judge between heathen? But brother goeth to law with
brother, and that before the unbelievers.”3502
You see, then, that what he has
introduced is against the Apostle’s authority. Do you
decide, then, whether we are to follow Auxentius or Paul as our
master.
28. But why speak of the Apostle, when the
Lord Himself cries through the prophet: “Hearken unto Me,
My people, ye who know judgment, in whose heart is My
law.”3503
God
says: “Hearken unto Me, My people, ye that know
judgment.” Auxentius says: Ye know not
judgment. Do you see how he condemns God in you, who rejects the
voice of the heavenly oracle: “Hearken unto Me, My
people,” says the Lord. He says not, “Hearken, ye
Gentiles,” nor does He say, “Hearken, ye Jews.”
For they who had been the people of the Lord
have now become the people of error, and
they who were the people of error have begun to be the people of God;
for they have believed on Christ. That people then judges in
whose heart is the divine, not the human law, the law not written in
ink, but in the spirit of the living God;3504
not set down on paper, but stamped upon the heart. Who then, does
you a wrong, he who refuses, or he who chooses to be heard by
you?
29. Hemmed in on all sides, he betakes himself to
the wiles of his fathers. He wants to stir up ill-will on the
Emperor’s side, saying that a youth, a catechumen ignorant of the
sacred writings, ought to judge, and to judge in the consistory.
As though last year when I was sent for to go to the palace, when in
the presence of the chief men the matter was discussed before the
consistory, when the Emperor wished to seize the basilica, I was cowed
then at the sight of the royal court, and did not show the firmness a
bishop should, or departed with diminished claims. Do they not
remember that the people, when they knew I had gone to the palace, made
such a rush that they could not resist its force; and all offered
themselves to death for the faith of Christ as a military officer came
out with some light troops to disperse the crowd? Was not I asked
to calm the people with a long speech? Did I not pledge my word
that no one should invade the basilica of the church? And though
my services were asked for to do an act of kindness, yet the fact that
the people came to the palace was used to bring ill-will upon me.
They wish to bring me to this now again.
30. I recalled the people, and yet I did not
escape their ill-will, which ill-will, however, I think we ought rather
to tempt than fear. For why should we fear for the Name of
Christ? Unless perchance I ought to be troubled because they
say: “Ought not the Emperor to have one basilica, to which
to go, and Ambrose wants to have more power than the Emperor, and so
refuses to the Emperor the opportunity of going forth to
church?” When they say this, they desire to lay hold of my
words, as did the Jews who tried Christ with cunning words,
saying: “Master, is it lawful to give tribute to Cæsar
or not?”3505
Is ill-will
always stirred up against the servants of God on Cæsar’s
account, and does impiety make use of this with a view to starting a
slander, so as to shelter itself under the imperial name? and can they
say that they do not share in the sacrilege of those whose advice they
follow?
31. See how much worse than the Jews the
Arians are. They asked whether He thought that the right of
tribute should be given to Cæsar; these want to give to Cæsar
the right of the Church. But as these faithless ones follow their
author, so also let us answer as our Lord and Author has taught
us. For Jesus seeing the wickedness of the Jews said to
them: Why tempt ye Me? show Me a penny. When they had given
it, He said: “Whose image and superscription hath
it?”3506
They
answered and said: Cæsar’s. And Jesus says to
them: “Render unto Cæsar the things that are
Cæsar’s, and to God the things that are
God’s.”3507
So, too, I
say to these who oppose me: Show me a penny. Jesus sees
Cæsar’s penny and says: Render unto Cæsar the
things that are Cæsar’s, and unto God the things that are
God’s. Can they in seizing the basilicas of the church
offer Cæsar’s penny?
32. But in the church I only know of one
Image, that is the Image of the unseen God, of Which God has
said: “Let us make man in Our image and Our
likeness;”3508
that Image of
Which it is written, that Christ is the Brightness of His glory and the
Image of His Person.3509
In that
Image I perceive the Father, as the Lord Jesus Himself has said:
“He that seeth Me seeth the Father.”3510
For this Image is not separated from
the Father, which indeed has taught me the unity of the Trinity,
saying: “I and My Father are One,”3511
and again: “All things that
the Father hath are Mine.”3512
Also
of the Holy Spirit, saying that the Spirit is Christ’s, and has
received of Christ, as it is written: “He shall receive of
Mine, and shall declare it unto you.”3513
33. How, then, did we not answer humbly
enough? If he demand tribute, we do not refuse it. The
lands of the Church pay tribute. If the Emperor wants the lands,
he has the power to claim them, none of us will interfere. The
contributions of the people are amply sufficient for the poor. Do
not stir up ill-will in the matter of the lands. Let them take
them if it is the Emperor’s will. I do not give them, but I
do not refuse them. They ask for gold. I can say:
Silver and gold I do not ask for. But they stir up ill-will
because gold is spent. I am not afraid of such ill-will as
this. I have dependents. My dependents are Christ’s
poor. I know how to collect this treasure.
On that they may even charge me with this
crime, that I have spent money on the poor! and if they make the charge
that I seek for defence at their hands, I do not deny it; nay, I
solicit it. I have my defence, but it consists in the prayers of
the poor. The blind and the lame, the weak and the old, are
stronger than hardy warriors. Lastly, gifts to the poor make God
indebted to us, for it is written: “He that giveth to the
poor, lendeth to God.”3514
The guards
of warriors often do not merit divine grace.
34. They declare also that the people have
been led astray by the strains of my hymns.3515
| 3515 St. Augustine
speaks of this introduction of hymns into the services of the Church at
Milan (Confess. IX. 7): “Then was it first
instituted that after the manner of the Eastern Churches, hymns and
psalms should be sung, lest the people should wax faint through the
tediousness of sorrow.”—Eng. Trans. Such a hymn as
“The eternal gifts of Christ the king,” etc., written by
St. Ambrose, was perhaps first sung there. | I certainly do not deny it.
That is a lofty strain, and there is nothing more powerful than
it. For what has more power than the confession of the Trinity
which is daily celebrated by the mouth of the whole people? All
eagerly vie one with the other in confessing the faith, and know how to
praise in verse the Father, Son, and Holy Spirit. So they all
have become teachers, who scarcely could be disciples.
35. What could show greater obedience than
that we should follow Christ’s example, “Who, being found
in fashion as a man, humbled Himself and became obedient even unto
death?”3516
Accordingly He has freed all through His obedience. “For as
by one man’s disobedience many were made sinners, so by the
obedience of One shall many be made righteous.”3517
If, then, He was obedient, let
them receive the rule of obedience: to which we cling, saying to
those who stir up ill-will against us on the Emperor’s
side: We pay to Cæsar what is Cæsar’s, and to God
what is God’s. Tribute is due to Cæsar, we do not deny
it. The Church belongs to God, therefore it ought not to be
assigned to Cæsar. For the temple of God cannot be
Cæsar’s by right.
36. That this is said with respectful
feeling for the Emperor, no one can deny. For what is more full
of respect than that the Emperor should be called the son of the
Church. As it is said, it is said without sin, since it is said
with the divine favour. For the Emperor is within the Church, not
above it. For a good emperor seeks the aid of the Church and does
not refuse it. As I say this with all humility, so also I state
it with firmness. Some threaten us with fire, sword, exile; we
have learnt as servants of Christ not to fear. To those who have
no fear, nothing is ever a serious cause of dread. Thus too is it
written: “Arrows of infants their blows have
become.”3518
37. A sufficient answer, then, seems to have
been given to their suggestion. Now I ask them, what the Saviour
asked: “The baptism of John, was it from heaven or
men?”3519
The Jews
could not answer Him. If the Jews did not make nothing of the
baptism of John, does Auxentius make nothing of the baptism of
Christ? For that is not a baptism of men, but from heaven, which
the angel of great counsel3520
has brought to
us, that we might be justified to God. Wherefore, then, does
Auxentius hold that the faithful ought to be rebaptized, when they have
been baptized in the name of the Trinity, when the Apostle says:
“One faith, one baptism”?3521
And wherefore does he say that he
is man’s enemy, not Christ’s, seeing that he despises the
counsel of God and condemns the baptism which Christ has granted us to
redeem our sins.E.C.F. INDEX & SEARCH
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