10. Augustine, The City of God, 5.26, 18.27, 18.32, 18.36 (4th cent. CE - 5th cent. CE)
| 5.26. And on this account, Theodosius not only preserved during the lifetime of Gratian that fidelity which was due to him, but also, after his death, he, like a true Christian, took his little brother Valentinian under his protection, as joint emperor, after he had been expelled by Maximus, the murderer of his father. He guarded him with paternal affection, though he might without any difficulty have got rid of him, being entirely destitute of all resources, had he been animated with the desire of extensive empire, and not with the ambition of being a benefactor. It was therefore a far greater pleasure to him, when he had adopted the boy, and preserved to him his imperial dignity, to console him by his very humanity and kindness. Afterwards, when that success was rendering Maximus terrible, Theodosius, in the midst of his perplexing anxieties, was not drawn away to follow the suggestions of a sacrilegious and unlawful curiosity, but sent to John, whose abode was in the desert of Egypt - for he had learned that this servant of God (whose fame was spreading abroad) was endowed with the gift of prophecy - and from him he received assurance of victory. Immediately the slayer of the tyrant Maximus, with the deepest feelings of compassion and respect, restored the boy Valentinianus to his share in the empire from which he had been driven. Valentinianus being soon after slain by secret assassination, or by some other plot or accident, Theodosius, having again received a response from the prophet, and placing entire confidence in it, marched against the tyrant Eugenius, who had been unlawfully elected to succeed that emperor, and defeated his very powerful army, more by prayer than by the sword. Some soldiers who were at the battle reported to me that all the missiles they were throwing were snatched from their hands by a vehement wind, which blew from the direction of Theodosius' army upon the enemy; nor did it only drive with greater velocity the darts which were hurled against them, but also turned back upon their own bodies the darts which they themselves were throwing. And therefore the poet Claudian, although an alien from the name of Christ, nevertheless says in his praises of him, O prince, too much beloved by God, for you Æolus pours armed tempests from their caves; for you the air fights, and the winds with one accord obey your bugles. But the victor, as he had believed and predicted, overthrew the statues of Jupiter, which had been, as it were, consecrated by I know not what kind of rites against him, and set up in the Alps. And the thunderbolts of these statues, which were made of gold, he mirthfully and graciously presented to his couriers who (as the joy of the occasion permitted) were jocularly saying that they would be most happy to be struck by such thunderbolts. The sons of his own enemies, whose fathers had been slain not so much by his orders as by the vehemence of war, having fled for refuge to a church, though they were not yet Christians, he was anxious, taking advantage of the occasion, to bring over to Christianity, and treated them with Christian love. Nor did he deprive them of their property, but, besides allowing them to retain it, bestowed on them additional honors. He did not permit private animosities to affect the treatment of any man after the war. He was not like Cinna, and Marius, and Sylla, and other such men, who wished not to finish civil wars even when they were finished, but rather grieved that they had arisen at all, than wished that when they were finished they should harm any one. Amid all these events, from the very commencement of his reign, he did not cease to help the troubled church against the impious by most just and merciful laws, which the heretical Valens, favoring the Arians, had vehemently afflicted. Indeed, he rejoiced more to be a member of this church than he did to be a king upon the earth. The idols of the Gentiles he everywhere ordered to be overthrown, understanding well that not even terrestrial gifts are placed in the power of demons, but in that of the true God. And what could be more admirable than his religious humility, when, compelled by the urgency of certain of his intimates, he avenged the grievous crime of the Thessalonians, which at the prayer of the bishops he had promised to pardon, and, being laid hold of by the discipline of the church, did pece in such a way that the sight of his imperial loftiness prostrated made the people who were interceding for him weep more than the consciousness of offense had made them fear it when enraged? These and other similar good works, which it would be long to tell, he carried with him from this world of time, where the greatest human nobility and loftiness are but vapor. of these works the reward is eternal happiness, of which God is the giver, though only to those who are sincerely pious. But all other blessings and privileges of this life, as the world itself, light, air, earth, water, fruits, and the soul of man himself, his body, senses, mind, life, He lavishes on good and bad alike. And among these blessings is also to be reckoned the possession of an empire, whose extent He regulates according to the requirements of His providential government at various times. Whence, I see, we must now answer those who, being confuted and convicted by the most manifest proofs, by which it is shown that for obtaining these terrestrial things, which are all the foolish desire to have, that multitude of false gods is of no use, attempt to assert that the gods are to be worshipped with a view to the interest, not of the present life, but of that which is to come after death. For as to those who, for the sake of the friendship of this world, are willing to worship vanities, and do not grieve that they are left to their puerile understandings, I think they have been sufficiently answered in these five books; of which books, when I had published the first three, and they had begun to come into the hands of many, I heard that certain persons were preparing against them an answer of some kind or other in writing. Then it was told me that they had already written their answer, but were waiting a time when they could publish it without danger. Such persons I would advise not to desire what cannot be of any advantage to them; for it is very easy for a man to seem to himself to have answered arguments, when he has only been unwilling to be silent. For what is more loquacious than vanity? And though it be able, if it like, to shout more loudly than the truth, it is not, for all that, more powerful than the truth. But let men consider diligently all the things that we have said, and if, perchance, judging without party spirit, they shall clearly perceive that they are such things as may rather be shaken than torn up by their most impudent garrulity, and, as it were, satirical and mimic levity, let them restrain their absurdities, and let them choose rather to be corrected by the wise than to be lauded by the foolish. For if they are waiting an opportunity, not for liberty to speak the truth, but for license to revile, may not that befall them which Tully says concerning some one, Oh, wretched man! Who was at liberty to sin? Wherefore, whoever he be who deems himself happy because of license to revile, he would be far happier if that were not allowed him at all; for he might all the while, laying aside empty boast, be contradicting those to whose views he is opposed by way of free consultation with them, and be listening, as it becomes him, honorably, gravely, candidly, to all that can be adduced by those whom he consults by friendly disputation. 18.27. In order that we may be able to consider these times, let us go back a little to earlier times. At the beginning of the book of the prophet Hosea, who is placed first of twelve, it is written, The word of the Lord which came to Hosea in the days of Uzziah, Jothan, Ahaz, and Hezekiah, kings of Judah. Hosea 1:1 Amos also writes that he prophesied in the days of Uzziah, and adds the name of Jeroboam king of Israel, who lived at the same time. Amos 1:1 Isaiah the son of Amos - either the above-named prophet, or, as is rather affirmed, another who was not a prophet, but was called by the same name - also puts at the head of his book these four kings named by Hosea, saying by way of preface that he prophesied in their days. Micah also names the same times as those of his prophecy, after the days of Uzziah; Micah 1:1 for he names the same three kings as Hosea named - Jotham, Ahaz, and Hezekiah. We find from their own writings that these men prophesied contemporaneously. To these are added Jonah in the reign of Uzziah, and Joel in that of Jotham, who succeeded Uzziah. But we can find the date of these two prophets in the chronicles, not in their own writings, for they say nothing about it themselves. Now these days extend from Procas king of the Latins, or his predecessor Aventinus, down to Romulus king of the Romans, or even to the beginning of the reign of his successor Numa Pompilius. Hezekiah king of Judah certainly reigned till then. So that thus these fountains of prophecy, as I may call them, burst forth at once during those times when the Assyrian kingdom failed and the Roman began; so that, just as in the first period of the Assyrian kingdom Abraham arose, to whom the most distinct promises were made that all nations should be blessed in his seed, so at the beginning of the western Babylon, in the time of whose government Christ was to come in whom these promises were to be fulfilled, the oracles of the prophets were given not only in spoken but in written words, for a testimony that so great a thing should come to pass. For although the people of Israel hardly ever lacked prophets from the time when they began to have kings, these were only for their own use, not for that of the nations. But when the more manifestly prophetic Scripture began to be formed, which was to benefit the nations too, it was fitting that it should begin when this city was founded which was to rule the nations. 18.32. In his prayer, with a song, to whom but the Lord Christ does he say, O Lord, I have heard Your hearing, and was afraid: O Lord, I have considered Your works, and was greatly afraid? Habakkuk 3:2 What is this but the inexpressible admiration of the foreknown, new, and sudden salvation of men? In the midst of two living creatures you shall be recognized. What is this but either between the two testaments, or between the two thieves, or between Moses and Elias talking with Him on the mount? While the years draw near, You will be recognized; at the coming of the time You will be shown, does not even need exposition. While my soul shall be troubled at Him, in wrath You will be mindful of mercy. What is this but that He puts Himself for the Jews, of whose nation He was, who were troubled with great anger and crucified Christ, when He, mindful of mercy, said, Father, forgive them, for they know not what they do? Luke 23:34 God shall come from Teman, and the Holy One from the shady and close mountain. Habakkuk 3:3 What is said here, He shall come from Teman, some interpret from the south, or from the southwest, by which is signified the noonday, that is, the fervor of charity and the splendor of truth. The shady and close mountain might be understood in many ways, yet I prefer to take it as meaning the depth of the divine Scriptures, in which Christ is prophesied: for in the Scriptures there are many things shady and close which exercise the mind of the reader; and Christ comes thence when he who has understanding finds Him there. His power covers up the heavens, and the earth is full of His praise. What is this but what is also said in the psalm, Be exalted, O God, above the heavens; and Your glory above all the earth? His splendor shall be as the light. What is it but that the fame of Him shall illuminate believers? Horns are in His hands. What is this but the trophy of the cross? And He has placed the firm charity of His strength Habakkuk 3:4 needs no exposition. Before His face shall go the word, and it shall go forth into the field after His feet. What is this but that He should both be announced before His coming hither and after His return hence? He stood, and the earth was moved. What is this but that He stood for succor, and the earth was moved to believe? He regarded, and the nations melted; that is, He had compassion, and made the people penitent. The mountains are broken with violence; that is, through the power of those who work miracles the pride of the haughty is broken. The everlasting hills flowed down; that is, they are humbled in time that they may be lifted up for eternity. I saw His goings [made] eternal for his labors; that is, I beheld His labor of love not left without the reward of eternity. The tents of Ethiopia shall be greatly afraid, and the tents of the land of Midian; that is, even those nations which are not under the Roman authority, being suddenly terrified by the news of Your wonderful works, shall become a Christian people. Were You angry at the rivers, O Lord? Or was Your fury against the rivers? Or was Your rage against the sea? This is said because He does not now come to condemn the world, but that the world through Him might be saved. John 3:17 For You shall mount upon Your horses, and Your riding shall be salvation; that is, Your evangelists shall carry You, for they are guided by You, and Your gospel is salvation to them that believe in You. Bending, You will bend Your bow against the sceptres, says the Lord; that is, You will threaten even the kings of the earth with Your judgment. The earth shall be cleft with rivers; that is, by the sermons of those who preach You flowing in upon them, men's hearts shall be opened to make confession, to whom it is said, Rend your hearts and not your garments. Joel 2:13 What does The people shall see You and grieve mean, but that in mourning they shall be blessed? Matthew 5:4 What is Scattering the waters in marching, but that by walking in those who everywhere proclaim You, You will scatter here and there the streams of Your doctrine? What is The abyss uttered its voice? Is it not that the depth of the human heart expressed what it perceived? The words, The depth of its phantasy, are an explanation of the previous verse, for the depth is the abyss; and Uttered its voice is to be understood before them, that is, as we have said, it expressed what it perceived. Now the phantasy is the vision, which it did not hold or conceal, but poured forth in confession. The sun was raised up, and the moon stood still in her course; that is, Christ ascended into heaven, and the Church was established under her King. Your darts shall go in the light; that is, Your words shall not be sent in secret, but openly. For He had said to His own disciples, What I tell you in darkness, speak in the light. Matthew 10:27 By threatening you shall diminish the earth; that is, by that threatening You shall humble men. And in fury You shall cast down the nations; for in punishing those who exalt themselves You dash them one against another. You went forth for the salvation of Your people, that You might save Your Christ; You have sent death on the heads of the wicked. None of these words require exposition. You have lifted up the bonds, even to the neck. This may be understood even of the good bonds of wisdom, that the feet may be put into its fetters, and the neck into its collar. You have struck off in amazement of mind the bonds must be understood for, He lifts up the good and strikes off the bad, about which it is said to Him, You have broken asunder my bonds, and that in amazement of mind, that is, wonderfully. The heads of the mighty shall be moved in it; to wit, in that wonder. They shall open their teeth like a poor man eating secretly. For some of the mighty among the Jews shall come to the Lord, admiring His works and words, and shall greedily eat the bread of His doctrine in secret for fear of the Jews, just as the Gospel has shown they did. And You have sent into the sea Your horses, troubling many waters, which are nothing else than many people; for unless all were troubled, some would not be converted with fear, others pursued with fury. I gave heed, and my belly trembled at the voice of the prayer of my lips; and trembling entered into my bones, and my habit of body was troubled under me. He gave heed to those things which he said, and was himself terrified at his own prayer, which he had poured forth prophetically, and in which he discerned things to come. For when many people are troubled, he saw the threatening tribulation of the Church, and at once acknowledged himself a member of it, and said, I shall rest in the day of tribulation, as being one of those who are rejoicing in hope, patient in tribulation. Romans 12:12 That I may ascend, he says, among the people of my pilgrimage, departing quite from the wicked people of his carnal kinship, who are not pilgrims in this earth, and do not seek the country above. Although the fig-tree, he says, shall not blossom, neither shall fruit be in the vines; the labor of the olive shall lie, and the fields shall yield no meat; the sheep shall be cut off from the meat, and there shall be no oxen in the stalls. He sees that nation which was to slay Christ about to lose the abundance of spiritual supplies, which, in prophetic fashion, he has set forth by the figure of earthly plenty. And because that nation was to suffer such wrath of God, because, being ignorant of the righteousness of God, it wished to establish its own, Romans 10:3 he immediately says, Yet will I rejoice in the Lord; I will joy in God my salvation. The Lord God is my strength, and He will set my feet in completion; He will place me above the heights, that I may conquer in His song, to wit, in that song of which something similar is said in the psalm, He set my feet upon a rock, and directed my goings, and put in my mouth a new song, a hymn to our God. He therefore conquers in the song of the Lord, who takes pleasure in His praise, not in his own; that He that glories, let him glory in the Lord. But some copies have, I will joy in God my Jesus, which seems to me better than the version of those who, wishing to put it in Latin, have not set down that very name which for us it is dearer and sweeter to name. 18.36. After these three prophets, Haggai, Zechariah, and Malachi, during the same period of the liberation of the people from the Babylonian servitude Esdras also wrote, who is historical rather than prophetical, as is also the book called Esther, which is found to relate, for the praise of God, events not far from those times; unless, perhaps, Esdras is to be understood as prophesying of Christ in that passage where, on a question having arisen among certain young men as to what is the strongest thing, when one had said kings, another wine, the third women, who for the most part rule kings, yet that same third youth demonstrated that the truth is victorious over all. For by consulting the Gospel we learn that Christ is the Truth. From this time, when the temple was rebuilt, down to the time of Aristobulus, the Jews had not kings but princes; and the reckoning of their dates is found, not in the Holy Scriptures which are called canonical, but in others, among which are also the books of the Maccabees. These are held as canonical, not by the Jews, but by the Church, on account of the extreme and wonderful sufferings of certain martyrs, who, before Christ had come in the flesh, contended for the law of God even unto death, and endured most grievous and horrible evils. |
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