# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 142

Letter CLXXXIX.
(a.d. 418.)
To Boniface,My Noble Lord and Justly Distinguished and Honourable Son, Augustin Sends Greeting in the Lord.
1. I had already written a reply to your Charity, but while I was waiting for an opportunity of forwarding the letter, my beloved son Faustus arrived here on his way to your Excellency. After he had received the letter which I had intended to be carried by him to your Benevolence, he stated to me that you were very desirous that I should write you something which might build you up unto the eternal salvation of which you have hope in Christ Jesus our Lord. And, although I was busily occupied at the time, he insisted, with an earnestness corresponding to the love which, as you know, he bears to you, that I should do this without delay. To meet his convenience, therefore, as he was in haste to depart, I thought it better to write, though necessarily without much time for reflection, rather than put off the gratification of your pious desire, my noble lord and justly distinguished and honourable son.
2. All is contained in these brief sentences: “Love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength: and love thy neighbour as thyself;” for these are the words in which the Lord, when on earth, gave an epitome of religion, saying in the gospel, “On these two commandments hang all the law and the prophets.” Daily advance, then, in this love, both by praying and by well-doing, that through the help of Him, who enjoined it on you, and whose gift it is, it may be nourished and increased, until, being perfected, it render you perfect. “For this is the love which,” as the apostle says, “is shed abroad in our hearts by the Holy Ghost, which is given unto us.” This is “the fulfilling of the law;” this is the same love by which faith works, of which he says again, “Neither circumcision availeth anything, nor uncircumcision; but faith, which worketh by love.”
3. In this love, then, all our holy fathers, patriarchs, prophets, and apostles pleased God. In this all true martyrs contended against the devil even to the shedding of blood, and because in them it neither waxed cold nor failed, they became conquerors. In this all true believers daily make progress, seeking to acquire not an earthly kingdom, but the kingdom of heaven; not a temporal, but an eternal inheritance; not gold and silver, but the incorruptible riches of the angels; not the good things of this life, which are enjoyed with trembling, and which no one can take with him when he dies, but the vision of God, whose grace and power of imparting felicity transcend all beauty of form in bodies not only on earth but also in heaven, transcend all spiritual loveliness in men, however just and holy, transcend all the glory of the angels and powers of the world above, transcend not only all that language can express, but all that thought can imagine concerning Him. And let us not despair of the fulfilment of such a great promise because it is exceeding great, but rather believe that we shall receive it because He who has promised it is exceeding great, as the blessed Apostle John says: “Now are we the sons of God; and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.”
4. Do not think that it is impossible for any one to please God while engaged in active military service. Among such persons was the holy David, to whom God gave so great a testimony; among them also were many righteous men of that time; among them was also that centurion who said to the Lord: “I am not worthy that Thou shouldest come under my roof, but speak the word only, and my servant shall be healed: for I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it;” and concerning whom the Lord said: “Verily, I say unto you, I have not found so great faith, no, not in Israel.” Among them was that Cornelius to whom an angel said: “Cornelius, thine alms are accepted, and thy prayers are heard,” when he directed him to send to the blessed Apostle Peter, and to hear from him what he ought to do, to which apostle he sent a devout soldier, requesting him to come to him. Among them were also the soldiers who, when they had come to be baptized by John,—the sacred forerunner of the Lord, and the friend of the Bridegroom, of whom the Lord says: “Among them that are born of women there hath not arisen a greater than John the Baptist,”—and had inquired of him what they should do, received the answer, “Do violence to no man, neither accuse any falsely; and be content with your wages.” Certainly he did not prohibit them to serve as soldiers when he commanded them to be content with their pay for the service.
5. They occupy indeed a higher place before God who, abandoning all these secular employments, serve Him with the strictest chastity; but “every one,” as the apostle says, “hath his proper gift of God, one after this manner, and another after that.” Some, then, in praying for you, fight against your invisible enemies; you, in fighting for them, contend against the barbarians, their visible enemies. Would that one faith existed in all, for then there would be less weary struggling, and the devil with his angels would be more easily conquered; but since it is necessary in this life that the citizens of the kingdom of heaven should be subjected to temptations among erring and impious men, that they may be exercised, and “tried as gold in the furnace,” we ought not before the appointed time to desire to live with those alone who are holy and righteous, so that, by patience, we may deserve to receive this blessedness in its proper time.
6. Think, then, of this first of all, when you are arming for the battle, that even your bodily strength is a gift of God; for, considering this, you will not employ the gift of God against God. For, when faith is pledged, it is to be kept even with the enemy against whom the war is waged, how much more with the friend for whom the battle is fought! Peace should be the object of your desire; war should be waged only as a necessity, and waged only that God may by it deliver men from the necessity and preserve them in peace. For peace is not sought in order to the kindling of war, but war is waged in order that peace may be obtained. Therefore, even in waging war, cherish the spirit of a peacemaker, that, by conquering those whom you attack, you may lead them back to the advantages of peace; for our Lord says: “Blessed are the peacemakers; for they shall be called the children of God.” If, however, peace among men be so sweet as procuring temporal safety, how much sweeter is that peace with God which procures for men the eternal felicity of the angels! Let necessity, therefore, and not your will, slay the enemy who fights against you. As violence is used towards him who rebels and resists, so mercy is due to the vanquished or the captive, especially in the case in which future troubling of the peace is not to be feared.
7. Let the manner of your life be adorned by chastity, sobriety, and moderation; for it is exceedingly disgraceful that lust should subdue him whom man finds invincible, and that wine should overpower him whom the sword assails in vain. As to worldly riches, if you do not possess them, let them not be sought after on earth by doing evil; and if you possess them, let them by good works be laid up in heaven. The manly and Christian spirit ought neither to be elated by the accession, nor crushed by the loss of this world’s treasures. Let us rather think of what the Lord says: “Where your treasure is, there will your heart be also;” and certainly, when we hear the exhortation to lift up our hearts, it is our duty to give unfeignedly the response which you know that we are accustomed to give.
8. In these things, indeed, I know that you are very careful, and the good report which I hear of you fills me with great delight, and moves me to congratulate you on account of it in the Lord. This letter, therefore, may serve rather as a mirror in which you may see what you are, than as a directory from which to learn what you ought to be: nevertheless, whatever you may discover, either from this letter or from the Holy Scriptures, to be still wanting to you in regard to a holy life, persevere in urgently seeking it both by effort and by prayer; and for the things which you have, give thanks to God as the Fountain of goodness, whence you have received them; in every good action let the glory be given to God, and humility be exercised by you, for, as it is written, “Every good gift and every perfect gift is from above, and cometh down from the Father of lights.” But however much you may advance in the love of God and of your neighbour, and in true piety, do not imagine, as long as you are in this life, that you are without sin, for concerning this we read in Holy Scripture: “Is not the life of man upon earth a life of temptation?” Wherefore, since always, as long as you are in this body, it is necessary for you to say in prayer, as the Lord taught us: “Forgive us our debts, as we forgive our debtors,” remember quickly to forgive, if any one shall do you wrong and shall ask pardon from you, that you may be able to pray sincerely, and may prevail in seeking pardon for your own sins.
These things, my beloved friend, I have written to you in haste, as the anxiety of the bearer to depart urged me not to detain him; but I thank God that I have in some measure complied with your pious wish. May the mercy of God ever protect you, my noble lord and justly distinguished son.

## Footnotes

* ↑ Count Boniface, to whom St. Augustin also addressed Letters CLXXXV. and CCXX., was governor of the province of Africa under Placidia, who for twenty-five years ruled the empire in the name of her son Valentinian. By his perfidious rival Ætius, Boniface was persuaded to disobey the order of Placidia, when, under the instigation of Ætius himself, she recalled him from the government of Africa. The necessity of powerful allies in order to maintain his position led him to invite the Vandals to pass from Spain into Africa. They came, under Genseric, and the fertile provinces of Northern Africa fell an easy prey to their invading armies. When the treachery of Ætius was discovered, Placidia received Boniface again into favour, and he devoted all his military talents to the task of expelling the barbarians whom his own invitation had made masters of North Africa. But it was now too late to wrest this Roman province from the Vandals; defeated in a great battle, Boniface was compelled in 430 to retire into Hippo Regius, where he succeeded in resisting the besieging army for fourteen months. It was during this siege, and after it had continued three months, that Augustin died. Reinforced by troops from Constantinople, Boniface fought one more desperate but unsuccessful battle, after which he left Hippo in the hands of Genseric, and returned by order of Placidia to Italy. For fuller particulars of his history, see Gibbon’s History of the Decline and Fall of the Roman Empire, ch. xxxiii.
* ↑ Matt. xxii. 37–40.
* ↑ Rom. v. 5.
* ↑ Rom. xiii. 10.
* ↑ Gal. v. 6.
* ↑ John iii. 2.
* ↑ Matt. viii. 8–10.
* ↑ Acts x. 4.
* ↑ Matt. xi. 11.
* ↑ Luke iii. 14.
* ↑ 1 Cor. vii. 7.
* ↑ Wisd. iii. 6.
* ↑ Matt. v. 9.
* ↑ Matt. vi. 21.
* ↑ The allusion is evidently to the ancient formulary in public worship, first mentioned by Cyprian in his treatise on the Lord’s Prayer. To the presbyter’s exhortation, “Sursum corda!” the people responded “Habemus ad Dominum.” For an account of this formulary and a most beautiful exposition of it, quoted from Cyril of Jerusalem, see Riddle’s Christian Antiquities, book IV. ch. i. sec. 2.
* ↑ Jas. i. 17.
* ↑ Job. vii. 1, LXX.
* ↑ Matt. vi. 12.