Letter 263: 1. The gift prepared by the just and pious industry of your own hands, and kindly presented by you to me, I have accepted, lest I should increase the grief of one who needs, as I perceive, much rather to be comforted by me; especially because you expressed yourself as esteeming it no small consolation to you if I would wear this tunic, which you...

Augustine to Sapida, greetings in the Lord. I received the tunic you made for me, dear sister, along with your letter explaining that you had originally made it for your brother — a deacon who died before he could wear it. You have sent it to me instead, asking that I wear it in his memory. I am moved by your gift, and I will wear it. But I want to say something about the grief that prompted it, because I sense that the tunic is more than a garment — it is an expression of a sorrow that still needs healing. Your brother is not lost. He is not gone in the way that a thing is gone when it is destroyed. He has gone ahead — to a place where the tunics do not wear out and the bodies that wear them do not grow old. The separation you feel is real, but it is temporary. The reunion that awaits you is also real, and it is permanent. In the meantime, you honor him not by wearing his clothing but by living the faith he lived. Be the kind of Christian he was. Serve the Church he served. Love the Lord he loved. And when the day comes — as it will — you will see him again, and the joy of that meeting will make the years of absence seem like nothing. I wear his tunic with gratitude and with prayer — for him, for you, and for all who grieve the ones they love. Farewell, dear sister in Christ.

To the Eminently Religious Lady and Holy Daughter Sapida, Augustine Sends Greeting in the Lord. 1. The gift prepared by the just and pious industry of your own hands, and kindly presented by you to me, I have accepted, lest I should increase the grief of one who needs, as I perceive, much rather to be comforted by me; especially because you expressed yourself as esteeming it no small consolation to you if I would wear this tunic, which you had made for that holy servant of God your brother, since he, having departed from the land of the dying, is raised above the need of the things which perish in the using. I have, therefore, complied with your desire, and whatever be the kind and degree of consolation which you may feel this to yield, I have not refused it to your affection for your brother. The tunic which you sent I have accordingly accepted, and have already begun to wear it before writing this to you. Be therefore of good cheer; but apply yourself, I beseech you, to far better and far greater consolations, in order that the cloud which, through human weakness, gathers darkness closely round your heart, may be dissipated by the words of divine authority; and, at all times, so live that you may live with your brother, since he has so died that he lives still. 2. It is indeed a cause for tears that your brother, who loved you, and who honoured you especially for your pious life, and your profession as a consecrated virgin, is no more before your eyes, as hitherto, going in and out in the assiduous discharge of his ecclesiastical duties as a deacon of the church of Carthage, and that you shall no more hear from his lips the honourable testimony which, with kindly, pious, and becoming affection, he was wont to render to the holiness of a sister so dear to him. When these things are pondered, and are regretfully desired with all the vehemence of long-cherished affection, the heart is pierced, and, like blood from the pierced heart, tears flow apace. But let your heart rise heavenward, and your eyes will cease to weep. The things over the loss of which you mourn have indeed passed away, for they were in their nature temporary, but their loss does not involve the annihilation of that love with which Timotheus loved [his sister] Sapida, and loves her still: it abides in its own treasury, and is hidden with Christ in God. Does the miser lose his gold when he stores it in a secret place? Does he not then become, so far as lies in his power, more confidently assured that the gold is in his possession when he keeps it in some safer hiding-place, where it is hidden even from his eyes? Earthly covetousness believes that it has found a safer guardianship for its loved treasures when it no longer sees them; and shall heavenly love sorrow as if it had lost for ever that which it has only sent before it to the garner of the upper world? O Sapida, give yourself wholly to your high calling, and set your affections on things above, where, at the right hand of God, Christ sits, who condescended for us to die, that we, though we were dead, might live, and to secure that no man should fear death as if it were destined to destroy him, and that no one of those for whom the Life died should after death be mourned for as if he had lost life. Take to yourself these and other similar divine consolations, before which human sorrow may blush and flee away. 3. There is nothing in the sorrow of mortals over their dearly beloved dead which merits displeasure; but the sorrow of believers ought not to be prolonged. If, therefore, you have been grieved till now, let this grief suffice, and sorrow not as do the heathen, who have no hope. 1 Thessalonians 4:12 For when the Apostle Paul said this, he did not prohibit sorrow altogether, but only such sorrow as the heathen manifest who have no hope. For even Martha and Mary, pious sisters, and believers, wept for their brother Lazarus, of whom they knew that he would rise again, though they knew not that he was at that time to be restored to life; and the Lord Himself wept for that same Lazarus, whom He was going to bring back from death; John 11:19-35 wherein doubtless He by His example permitted, though He did not by any precept enjoin, the shedding of tears over the graves even of those regarding whom we believe that they shall rise again to the true life. Nor is it without good reason that Scripture says in the book of Ecclesiasticus: Let tears fall down over the dead, and begin to lament as if you had suffered great harm yourself; but adds, a little further on, this counsel, and then comfort yourself for your heaviness. For of heaviness comes death, and the heaviness of the heart breaks strength. Sirach 38:16-18 4. Your brother, my daughter, is alive as to the soul, is asleep as to the body: Shall not he who sleeps also rise again from sleep? God, who has already received his spirit, shall again give back to him his body, which He did not take away to annihilate, but only took aside to restore. There is therefore no reason for protracted sorrow, since there is a much stronger reason for everlasting joy. For even the mortal part of your brother, which has been buried in the earth, shall not be for ever lost to you — that part in which he was visibly present with you, through which also he addressed you and conversed with you, by which he spoke with a voice not less thoroughly known to your ear than was his countenance when presented to your eyes, so that, wherever the sound of his voice was heard, even though he was not seen, he used to be at once recognised by you. These things are indeed withdrawn so as to be no longer perceived by the senses of the living, that the absence of the dead may make surviving friends mourn for them. But seeing that even the bodies of the dead shall not perish (as not even a hair of the head shall perish), Luke 21:18 but shall, after being laid aside for a time, be received again never more to be laid aside, but fixed finally in the higher condition of existence into which they shall have been changed, certainly there is more cause for thankfulness in the sure hope for an immeasurable eternity, than for sorrow in the transient experience of a very short span of time. This hope the heathen do not possess, because they know not the Scriptures nor the power of God, Matthew 22:29 who is able to restore what was lost, to quicken what was dead, to renew what has been subjected to corruption, to re-unite things which have been severed from each other, and to preserve thenceforward for evermore what was originally corruptible and shortlived. These things He has promised, who has, by the fulfilment of other promises, given our faith good ground to believe that these also shall be fulfilled. Let your faith often discourse now to you on these things, because your hope shall not be disappointed, though your love may be now for a season interrupted in its exercise; ponder these things; in them find more solid and abundant consolation. For if the fact that I now wear (because he could not) the garment which you had woven for your brother yields some comfort to you, how much more full and satisfactory the comfort which you should find in considering that he for whom this was prepared, and who then did not require an imperishable garment, shall be clothed with incorruption and immortality!

EPISTOLA 263 Scripta post a. 395. A. Sapidae virgini, nuntians se accepisse atque induisse tunicam ipsius manibus contextam fratri quem ipsa mortuum lugebat (n. 1), ceterum adhortans ad uberius et verius solacium usurpandum ex Christi resurrectione et cogitatione aeternae beatitudinis ac Scripturarum divinarum fide (nn. 24). DOMINAE RELIGIOSISSIMAE ET SANCTAE FILIAE SAPIDAE, AUGUSTINUS, IN DOMINO SALUTEM. A. induit tunicam a S. fratri intextam. 1. Accepi quod de iustis et piis laboribus manuum tuarum me accipere voluisti, ne te gravius contristarem, quam potius consolandam viderem: praesertim quia hoc ipsum tuum non parvum deputasti esse solatium, si eam, quam germano tuo sancto Dei ministro feceras tunicam, ego induerer; cum iam a terra morientium recedens nullis rebus corruptibilibus indigeret. Feci ergo quod desiderasti, et qualecumque hoc existima veris, vel quantulumcumque solatium, tuo erga fratrem pectori non negavi. Missam abs te tunicam accepi, et quando haec ad te scripsi, ea me vestire iam coeperam. Bono animo esto; sed multo melioribus, multoque maioribus consolationibus utere, ut nubilum tui cordis humana infirmitate contractum, serenetur auctoritate divina: et perseveranter ita vive, ut cum fratre vivas; quoniam sic mortuus est tuus frater, ut vivat. Caros non amissos esse sed ad caelum praemissos. 2. Est quidem materies lacrymarum, quod germanum dilectorem tuum, teque plurimum pro tua vita et sacrae virginitatis professione reverentem, diaconum Carthaginensis Ecclesiae non vides, sicut solebas, intrantem et exeuntem, et in sui ecclesiastici officii strenuitate versantem; et honorifica illa ab eo verba non audis, quae tuae germanitatis sanctitati, morigero, pio et officioso impendebat affectu. Haec cum cogitantur, et consuetudinis violentia requiritur, cor pungitur, et tamquam sanguis cordis fletus exoritur. Sed sursum sit cor, et sicci erunt oculi. Neque enim quia ista, quae tibi maeres esse subtracta, suo temporali cursu praeterierunt, ideo periit illa caritas qua Timotheus Sapidam dilexit, et diligit; manet illa servata in thesauro suo, et abscondita est cum Christo in Domino. Qui diligunt aurum, numquid perdunt quando recondunt? nonne tunc de illo, quantum fieri potest, securiores fiunt, cum remotum a suis oculis loculis tutioribus servant? Itane vero terrena cupiditas munitius se habere putat, si non videat id quod amat; et coelestis caritas dolet, tamquam amiserit quod in horrea superna praemiserit. Sapida, quod vocaris attende, et quae sursum sunt sape, ubi Christus est ad dexteram Dei sedens 1; qui pro nobis dignatus est mori, ut viveremus etiam mortui; et ne mors ipsa ab homine, tamquam consumptura hominem, timeretur; nec mortuorum quisquam, pro quibus vita mortua est, tamquam vitam perdiderit, doleretur. Haec atque huiusmodi tua sint divina solatia quibus erubescat et cedat humana tristitia. Quatenus suos defunctos liceat Christianis flere. 3. Non quidem succensendum est de caris mortuis dolori mortalium; sed diuturnus dolor non debet esse fidelium. Si ergo contristata es, iam sit satis; nec sic contristeris quemadmodum Gentes, quae spem non habent 2. Non enim constristari prohibuit Paulus apostolus, cum hoc diceret, sed sic contristari quemadmodum Gentes, quae spem non habent. Nam et Martha et Maria, piae sorores et fideles, resurrecturum suum fratrem Lazarum flebant 3, quamvis eum tunc ad hanc vitam rediturum esse nescirent: et ipse Dominus eumdem, quem fuerat resuscitaturus, Lazarum flevit 4; nimirum ut fleamus etiam nos eos mortuos quos ad veram vitam resurrecturos credimus, etsi non iussit praecepto, concessit exemplo. Nec frustra Scriptura dicit in libro Ecclesiastico: In mortuo produc lacrymas, et quasi dira perpessus incipe lamentationem 5: sed paulo post ait, et consolare propter tristitiam; a tristitia enim procedit mors, et tristitia cordis flectet fortitudinem 6. Aeternitatis spes Christianis est magno solacio. 4. Frater tuus, filia, mente vivit, carne dormit; numquid qui dormit, non adiciet ut resurgat 7? Deus qui spiritum eius iam suscepit, restituet ei corpus suum, quod non perdendum abstulit, sed reddendum distulit. Nulla est igitur causa tristitiae diuturnae, quia potior est causa laetitiae sempiternae. Quandoquidem germani tui nec pars ipsa mortalis, quae in terra sepulta est, tibi peribit; in qua tibi praesentabatur, per quam te alloquebatur, tecumque colloquebatur; ex qua promebat vocem sic tuis auribus notam, quemadmodum faciem tuis oculis offerebat, ita ut ubicumque sonuisset, etiam non visus soleret agnosci. Haec enim vivorum sensibus subtrahuntur, ut dolorem faciat absentia mortuorum. Sed quando nec ipsa in aeternum corpora peribunt, uti nec capillus capitis peribit 8, et ad tempus deposita sic recipientur, ut numquam ulterius deponantur, sed in melius demutata firmentur; profecto maior est causa gratulationis in spe inaestimabilis aeternitatis, quam causa moeroris in re brevissimi temporis. Hanc spem non habent Gentes, nescientes Scripturas neque virtutem Dei 9; qui potest perdita reparare, et vivificare mortua, et redintegrare corrupta, et separata iterum iungere, et corrupta atque finita deinceps sine fine servare. Haec facturum se esse promisit, qui ex his fidem fecit, quae iam promissa perfecit. Haec tecum sermocinetur fides tua, quoniam non fraudabitur spes tua, etsi nunc differatur caritas tua: haec meditare; his uberius et verius consolare. Si enim, quia vestior (quoniam ille non potuit) ea veste quam fratri texueras, te aliquid consolatur; quanto debes amplius et certius consolari, quia cui fuerat praeparata, tunc incorruptibili indumento nullo egens, incorruptione atque immortalitate vestietur!