# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Catechising of the Uninstructed/Chapter 25

Chapter 25.—Of Constancy in the Faith of the Resurrection.
46. “Therefore, brother, confirm yourself in the name and help of Him in whom you believe, so as to withstand the tongues of those who mock at our faith, in whose case the devil speaks seductive words, bent above all on making a mockery of the faith in a resurrection. But, judging from your own history, believe that, seeing you have been, you will also be hereafter, even as you perceive yourself now to be, although previously you were not. For where was this great structure of your body, and where this formation and compacted connection of members a few years ago, before you were born, or even before you were conceived in your mother’s womb? Where, I repeat, was then this structure and this stature of your body? Did it not come forth to light from the hidden secrets of this creation, under the invisible formative operations of the Lord God, and did it not rise to its present magnitude and fashion by those fixed measures of increase which come with the successive periods of life? Is it then in any way a difficult thing for God, who also in a moment brings together out of secrecy the masses of the clouds and veils the heavens in an instant of time, to make this quantity of your body again what it was, seeing that He was able to make it what formerly it was not? Consequently, believe with a manful and unshaken spirit that all those things which seem to be withdrawn from the eyes of men as if to perish, are safe and exempt from loss in relation to the omnipotence of God, who will restore them, without any delay or difficulty, when He is so minded,—those of them at least, I should say, that are judged by His justice to merit restoration; in order that men may give account of their deeds in their very bodies in which they have done them; and that in these they may be deemed worthy to receive either the exchange of heavenly incorruption in accordance with the deserts of their piety, or the corruptible condition of body in accordance with the deserts of their wickedness,—and that, too, not a condition such as may be done away with by death, but such as shall furnish material for everlasting pains.
47. “Flee, therefore, by steadfast faith and good manners,—flee, brother, those torments in which neither the torturers fail, nor do the tortured die; to whom it is death without end, to be unable to die in their pains. And be kindled with love and longing for the everlasting life of the saints, in which neither will action be toilsome nor will rest be indolent; in which the praise of God will be without irksomeness and without defect; wherein there will be no weariness in the mind, no exhaustion in the body; wherein, too, there shall be no want, whether on your own part, so that you should crave for relief, or on your neighbor’s part, so that you should be in haste to carry relief to him. God will be the whole enjoyment and satisfaction of that holy city, which lives in Him and of Him, in wisdom and beatitude. For as we hope and look for what has been promised by Him, we shall be made equal to the angels of God, and together with them we shall enjoy that Trinity now by sight, wherein at present we walk by faith. For we believe that which we see not, in order that through these very deserts of faith we may be counted worthy also to see that which we believe, and to abide in it; to the intent that these mysteries of the equality of the Father, the Son, and the Holy Spirit, and the unity of this same Trinity, and the manner in which these three subsistences are one God, need no more be uttered by us in words of faith and sounding syllables, but may be drunk in in purest and most burning contemplation in that silence.
48. “These things hold fixed in your heart, and call upon the God in whom you believe, to defend you against the temptations of the devil; and be careful, lest that adversary come stealthily upon you from a strange quarter, who, as a most malevolent solace for his own damnation, seeks others whose companionship he may obtain in that damnation. For he is bold enough not only to tempt Christian people through the instrumentality of those who hate the Christian name, or are pained to see the world taken possession of by that name, and still fondly desire to do service to idols and to the curious rites of evil spirits, but at times he also attempts the same through the agency of such men as we have mentioned a little ago, to wit, persons severed from the unity of the Church, like the twigs which are lopped off when the vine is pruned, who are called heretics or schismatics. Howbeit sometimes also he makes the same effort by means of the Jews, seeking to tempt and seduce believers by their instrumentality. Nevertheless, what ought above all things to be guarded against is, that no individual may suffer himself to be tempted and deceived by men who are within the Catholic Church itself, and who are borne by it like the chaff that is sustained against the time of its winnowing. For in being patient toward such persons, God has this end in view, namely, to exercise and confirm the faith and prudence of His elect by means of the perverseness of these others while at the same time He also takes account of the fact that many of their number make an advance, and are converted to the doing of the good pleasure of God with a great impetus, when led to take pity upon their own souls. For not all treasure up for themselves, through the patience of God, wrath in the day of the wrath of His just judgment; but many are brought by the same patience of the Almighty to the most wholesome pain of repentance. And until that is effected, they are made the means of exercising not only the forbearance, but also the compassion of those who are already holding by the right way. Accordingly, you will have to witness many drunkards, covetous men, deceivers gamesters, adulterers, fornicators, men who bind upon their persons sacrilegious charms and others given up to sorcerers and astrologers, and diviners practised in all kinds of impious arts. You will also have to observe how those very crowds which fill the theatres on the festal days of the pagans also fill the churches on the festal days of the Christians. And when you see these things you will be tempted to imitate them. Nay, why should I use the expression, you will see, in reference to what you assuredly are acquainted with even already? For you are not ignorant of the fact that many who are called Christians engage in all these evil things which I have briefly mentioned. Neither are you ignorant that at times, perchance, men whom you know to bear the name of Christians are guilty of even more grievous offenses than these. But if you have come with the notion that you may do such things as in a secured position, you are greatly in error; neither will the name of Christ be of any avail to you when He begins to judge in utmost strictness, who also of old condescended in utmost mercy to come to man’s relief. For He Himself has foretold these things, and speaks to this effect in the Gospel: ‘Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father. Many shall say unto me in that day, Lord, Lord, in thy name we have eaten and drunken.’ For all, therefore, who persevere in such works the end is damnation. Consequently, when you see many not only doing these things but also defending and recommending them, keep yourself firmly by the law of God, and follow not its willful transgressors. For it is not according to their mind, but according to His truth that you will be judged.
49. “Associate with the good, whom you perceive to be at one with you in loving your King. For there are many such for you to discover, if you also begin to cultivate that character yourself. For if in the public spectacles you wished to be in congenial company, and to attach yourself closely to men who are united with you in a liking for some charioteer, or some hunter, or some player or other, how much more ought you to find pleasure in associating with those who are at one with you in loving that God, with regard to whom no one that loves Him shall ever have cause for the blush of shame, inasmuch as not only is He Himself incapable of being overcome, but He will also render those unconquerable who are affectionately disposed toward Him. At the same time, not even on those same good men, who either anticipate you or accompany you on the way to God, ought you to set your hope, seeing that no more ought you to place it on yourself, however great may be the progress you have made, but on Him who justifies both them and you, and thus makes you what you are. For you are secure in God, because He changes not; but in man no one prudently counts himself secure. But if we ought to love those who are not righteous as yet, with the view that they may be so, how much more warmly ought those to be loved who already are righteous? At the same time, it is one thing to love man, and another thing to set one’s hope in man; and the difference is so great, that God enjoins the one and forbids the other. Moreover, if you have to sustain either any insults or any sufferings in the cause of the name of Christ, and neither fall away from the faith nor decline from the good way, you are certain to receive the greater reward; whereas those who give way to the devil in such circumstances, lose even the less reward. But be humble toward God, in order that He may not permit you to be tempted beyond your strength.”

## Footnotes

* ↑ Sed ex te ipso crede. It may also = but, on your side, do you believe.
* ↑ Certisque ætatum incrementis, etc.
* ↑ Reading sicut non erat; for which, however, cum non erat also occurs = seeing He was able to make it when it was not.
* ↑ Corruptibilem corporis conditionem. But corruptibilis also occurs = the condition of a corruptible body.
* ↑ Satietas. Some editions, however, give societas = the society.
* ↑ Luke xx. 36
* ↑ 2 Cor. v. 7
* ↑ Ad placendum Deo miserati animas suas, etc. Instead of miserati the reading miseranti also occurs = "to" the doing of the good pleasure of the God who takes pity on their souls. The Benedictine editors suggest that the whole clause is in reference to Ecclesiasticus xxx. 24, (23), which in the Latin runs thus: miserere animæ tuæ placens Deo.
* ↑ Rom. ii. 5
* ↑ Cf. Rom. ii. 4
* ↑ Mathematicis
* ↑ Matt. vii. 21, 22
* ↑ Or = its (i.e. the law’s) truth.
* ↑ Adopting nam si in spectaculis cum illis esse cupiebas et eis inhærere. Another, but less weightily supported reading, is, nam si in spectaculis et vanitatibus insanorum certaminum illis cupiebas inhærere = for if in the public spectacles and vanities of mad struggles you wish to attach yourself closely to men, etc.
* ↑ Bona via. Another and well authenticated rendering is, bona vita = the good life.