Letter 144: 1. If that which greatly distressed me in your town has now been removed; if the obduracy of hearts which resisted most evident and, as we might call it, notorious truth, has by the force of truth been overcome; if the sweetness of peace is relished, and the love which tends to unity is the occasion no longer of pain to eyes diseased, but of lig...

Augustine to Discorius, greetings. You ask what I think about the recent political upheavals — the fall of Stilicho, the shifting alliances at court, the growing boldness of the barbarians. You want to know whether I think the Empire will survive. I will tell you what I think, though you may not find it comforting. The Empire will do what empires do: it will rise, or it will fall, according to the providence of God and the decisions of men. No earthly kingdom is eternal. Rome was not the first great power, and it will not be the last. The kingdoms of Babylon, Persia, Greece, and Rome have all had their time under the sun, and the sun moves on. What matters — what truly matters — is not whether Rome stands or falls but whether the City of God endures. And the City of God does not depend on the fate of any earthly city. It was here before Rome. It will be here after Rome. This does not mean the fate of Rome is unimportant. Real people live under Roman law, eat Roman bread, walk on Roman roads. Their welfare matters. Their suffering matters. And Christians, who are citizens of both cities, owe their earthly city the service of their best effort. We should pray for Rome, work for Rome, and fight for Rome — not because Rome is eternal, but because the people who live in it are made in the image of God. But we should not put our hope in Rome. Our hope is in another city — one not made with hands — whose builder and maker is God. Farewell.

To my honourable and justly esteemed lords, the inhabitants of Cirta, of all ranks, brethren dearly beloved and longed for, Bishop Augustine sends greetings. 1. If that which greatly distressed me in your town has now been removed; if the obduracy of hearts which resisted most evident and, as we might call it, notorious truth, has by the force of truth been overcome; if the sweetness of peace is relished, and the love which tends to unity is the occasion no longer of pain to eyes diseased, but of light and vigour to eyes restored to health -- this is God's work, not ours; on no account would I ascribe these results to human efforts, even had such a remarkable conversion of your whole community taken place when I was with you, and in connection with my own preaching and exhortations. The operation and the success are His who, by His servants, calls men's attention outwardly by the signs of things, and Himself teaches men inwardly by the things themselves. The fact, however, that whatever praiseworthy change has been wrought among you is to be ascribed not to us, but to Him who alone does wonderful works? Is no reason for our being more reluctant to be persuaded to visit you. For we ought to hasten much more readily to see the works of God than our own works, for we ourselves also, if we be of service in any work, owe this not to men but to Him; wherefore the apostle says, "Neither is he that plants anything, neither he that waters: but God that gives the increase." 2. You allude in your letter to a fact which I also remember from classic literature, that by discoursing on the benefits of temperance, Xenocrates suddenly converted Polemo from a dissipated to a sober life, though this man was not only habitually intemperate, but was actually intoxicated at the time. Now although this was, as you have wisely and truthfully apprehended, a case not of conversion to God, but of emancipation from the thraldom of self-indulgence, I would not ascribe even the amount of improvement wrought in him to the work of man, but to the work of God. For even in the body, the lowest part of our nature, all excellent things, such as beauty, vigour, health, and so on, are the work of God, to whom nature owes its creation and perfection; how much more certain, therefore, must it be that no other can impart excellent properties to the soul! For what imagination of human folly could be more full of pride and ingratitude than the notion that, although God alone can give comeliness to the body, it belongs to man to give purity to the soul? It is written in the book of Christian Wisdom, "I perceived that no one can have self-restraint unless God give it to him, and that this is a part of true wisdom to know whose gift it is." If, therefore, Polemo, when he exchanged a life of dissipation for a life of sobriety, had so understood whence the gift came, that, renouncing the superstitions of the heathen, he had rendered worship to the Divine Giver, he would then have become not only temperate, but truly wise and savingly religious, which would have secured to him not merely the practice of virtue in this life, but also the possession of immortality in the life to come. How much less, then, should I presume to take to myself the honour of your conversion, or of that of your people which you have now reported to me, which, when I was neither speaking to you nor even present with you, was accomplished unquestionably by divine power in all in whom it has really taken place. This, therefore, know above all things, meditate on this with devout humility. To God, my brethren, to God give thanks. Fear Him, that you may not go backward: love Him, that you may go forward. 3. If, however, love of men still keeps some secretly alienated from the flock of Christ, while fear of other men constrains them to a feigned reconciliation, I charge all such to consider that before God the conscience of man has no covering, and that they can neither impose on Him as a Witness, nor escape from Him as a Judge. But if, by reason of anxiety as to their own salvation, anything as to the question of the unity of Christ's flock perplex them, let them make this demand upon themselves -- and it seems to me a most just demand, -- that in regard to the Catholic Church, i.e. the Church spread abroad over the whole world, they believe rather the words of Divine Scripture than the calumnies of human tongues. Moreover, with respect to the schism which has arisen among men (who assuredly, whatsoever they may be, do not frustrate the promises of God to Abraham, "In your seed shall all the nations of the earth be blessed," -- promises believed when brought to their ears as a prophecy, but denied, forsooth, when set before their eyes as an accomplished fact), let them meanwhile ponder this one very brief, but, if I mistake not, unanswerable argument: the question out of which the dispute arose either has or has not been tried before ecclesiastical tribunals beyond the sea; if it has not been tried before these, then no guilt in this matter is chargeable on the whole flock of Christ in the nations beyond the sea, in communion with which we rejoice, and therefore their separation from these guiltless communities is an act of impious schism; if, on the other hand, the question has been tried before the tribunal of these churches, who does not understand and feel, nay, who does not see, that those whose communion is now separated from these churches were the party defeated in the trial? Let them therefore choose to whom they should prefer to give credence, whether to the ecclesiastical judges who decided the question, or to the complaints of the vanquished litigants. Observe wisely how impossible it is for them reasonably to answer this brief and most intelligible dilemma; nevertheless, it were easier to turn Polemo from a life of intemperance, than to drive them out of the madness of inveterate error. Pardon me, my noble and worthy lords, brethren most dearly beloved and longed for, for writing you a letter more prolix than agreeable, but fitted, as I think, to benefit rather than to flatter you. As to my coming to you, may God fulfil the desire which we both equally cherish! For I cannot express in words, but I am sure you will gladly believe, with what fervour of love I burn to see you. About this page Source. Translated by J.G. Cunningham. From Nicene and Post-Nicene Fathers, First Series, Vol. 1. Edited by Philip Schaff. 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