Tag: Other Works

On Belief in the Resurrection.

On the Belief in the Resurrection.

In the previous book I gave some expression to my grief, in case applying too harsh a remedy to a burning wound might intensify the pain rather than relieve it. And since I was frequently addressing my brother and keeping him in mind, it was appropriate to allow natural feelings some outlet, because they are partially satisfied by tears, comforted by weeping, and dulled by the shock itself. For the outward display of affection is gentle and tender by nature—it loves nothing excessive, nothing harsh, nothing hard—and patience is demonstrated by enduring rather than by resisting.

1. In the former book I indulged my longing to some extent, lest too sharp remedies applied to a burning wound might rather increase than assuage the pain. And as at the same time I often addressed my brother, and had him before my eyes, it was not out of place to let natural feelings have a little play, since they are somewhat satisfied by tears, soothed by weeping, and numbed by a shock. For the outward expression of affection is of a soft and tender nature, it loves nothing extravagant, nothing stern, nothing hard; and patience is proved by enduring rather than by resisting.

Since the day of his death could recently pull a brother's mind aside through its sad spectacle, because it consumed him entirely, now—since on the seventh day, the symbol of the future rest, we return to the grave—it is beneficial to shift our thoughts somewhat from my brother to a general exhortation addressed to everyone, and to focus on this. In this way, we neither cling to my brother with our whole minds, lest our emotions overpower us, nor, forgetting such devotion and his worth, turn completely away from him. In truth, we would only increase the pain of our intense grief if his death were once again the subject of today's sermon.

2. So, since the death-day might well, lately, by the sad spectacle draw aside the mind of a brother, because it occupied him wholly, now, inasmuch as on the seventh day, the symbol of the future rest, we return to the grave, it is profitable to turn our thoughts somewhat from my brother to a general exhortation addressed to all, and to give our attention to this; so as neither to cling to my brother with all our minds, lest our feelings overcome us, nor forgetting such devotion and desert, to turn wholly away from him; and in truth we should but increase the suffering of our intense grief, if his death were again the subject of today's address.

Therefore, dear brothers and sisters, we propose to console ourselves with the ordinary course of nature, and not to consider hard anything that awaits everyone. So we believe that death should not be mourned over—first, because it is common to all and owed by all; second, because it frees us from the miseries of this life; and third, because when we rest from the labors of this world as in a kind of sleep, a more vibrant vitality is poured into us. What grief exists that the grace of the Resurrection does not console? What sorrow is not removed by the belief that nothing is destroyed in death? In fact, it is actually through death's approach that much is kept from perishing. So it will happen, dear brothers and sisters, that in our general encouragement we will turn our affections to my brother, and we will not seem to have strayed too far from him if, through hope of the Resurrection and the sweetness of future glory, he should come alive again for us even in our words.

3. Wherefore we propose, dearest brethren, to console ourselves with the common course of nature, and not to think anything hard which awaits all. And therefore we deem that death is not to be mourned over; firstly, because it is common and due to all; next, because it frees us from the miseries of this life and, lastly, because when in the likeness of sleep we are at rest from the toils of this world, a more lively vigour is shed upon us. What grief is there which the grace of the Resurrection does not console? What sorrow is not excluded by the belief that nothing perishes in death? Nay, indeed, that by the hastening of death it comes to pass that much is preserved from perishing. So it will happen, dearest brethren, that in our general exhortation we shall turn our affections to my brother, and shall not seem to have wandered too far from him, if through hope of the Resurrection and the sweetness of future glory even in our discourse he should live again for us.

Let us begin at this point: we need to show that we should not mourn the departure of our loved ones. For what is more absurd than to grieve over something as if it were a special misfortune, when you know it is appointed to everyone? To do so would be to lift up the mind above the human condition, to refuse to accept the common law, to reject our shared nature, to be puffed up with fleshly pride, and to fail to recognize the limitations of the flesh itself. What is more absurd than not recognizing what you are, pretending to be what you are not? Or what shows less foresight than being unable to bear something when it happens, even though you knew it was going to happen? Nature herself calls us back and draws us away from this kind of sorrow through her own form of consolation. For what mourning is so deep, or what grief so bitter, that the mind is not relieved at times? Human nature has this particular quality: even when people find themselves in sad circumstances, if they are truly human, they sometimes turn their thoughts a little away from sadness.

4. Let us then begin at this point, that we show that the departure of our loved ones should not be mourned by us. For what is more absurd than to deplore as though it were a special misfortune, what one knows is appointed unto all? This were to lift up the mind above the condition of men, not to accept the common law, to reject the fellowship of nature, to be puffed up in a fleshly mind, and not to recognize the measure of the flesh itself. What is more absurd than not to recognize what one is, to pretend to be what one is not? Or what can be a sign of less forethought than to be unable to bear, when it has happened, what one knew was going to happen? Nature herself calls us back, and draws us aside from sorrow of this sort by a kind of consolation of her own. For what so deep mourning is there, or so bitter grief, in which the mind is not at times relieved? For human nature has this peculiarity, that although men may be in sad circumstances, yet if only they be men, they sometimes turn their thoughts a little away from sadness.

It is reported that certain peoples mourned at the birth of human beings and celebrated at their deaths, and this was not without reason. They believed that those who had entered this ocean of life should be mourned over, but that those who had escaped from the waves and storms of this world should be accompanied by rejoicing, and rightly so. We too forget the birthdays of those who have died, and commemorate with festive solemnity the day on which they departed.

5. It is said, indeed, that there have been certain tribes who mourned at the birth of human beings, and kept festival at their deaths, and this not without reason, for they thought that those who had entered upon this ocean of life should be mourned over, but that they who had escaped from the waves and storms of this world should be accompanied by rejoicing not without good reason. And we too forget the birthdays of the departed, and commemorate with festal solemnity the day on which they died.

Therefore, in accordance with nature, we must not give in to excessive grief, or we will seem either to claim for ourselves an exceptional superiority of nature, or to reject the common lot. For death is the same for everyone, without difference for the poor, without exception for the rich. And so although it came through the sin of one person alone, it still passed upon all, as it says in Romans 5:12. We should not refuse to acknowledge Him as the Author of death if we do not refuse to acknowledge Him as the Author of our race. And just as death comes through one, so should the resurrection also come through one. We should not refuse the misery if we want to attain the gift. For, as we read, Christ has come to save that which was lost (Luke 19:10) and to be Lord both of the dead and living (Romans 14:9). In Adam I fell, in Adam I was cast out of Paradise, in Adam I died. How shall the Lord call me back, except He find me in Adam? I was guilty in him, so now I am justified in Christ. If, then, death is the debt of all, we must be able to endure the payment. But this topic must be reserved for later treatment.

6. Therefore, in accordance with nature, excessive grief must not be yielded to, lest we should seem either to claim for ourselves either an exceptional superiority of nature, or to reject the common lot. For death is alike to all, without difference for the poor, without exception for the rich. And so although through the sin of one alone, yet it passed upon all; Romans 5:12 that we may not refuse to acknowledge Him to be also the Author of death, Whom we do not refuse to acknowledge as the Author of our race; and that, as through one death is ours, so should be also the resurrection; and that we should not refuse the misery, that we may attain to the gift. For, as we read, Christ has come to save that which was lost, Luke 19:10 and to be Lord both of the dead and living. Romans 14:9 In Adam I fell, in Adam I was cast out of Paradise, in Adam I died; how shall the Lord call me back, except He find me in Adam; guilty as I was in him, so now justified in Christ. If, then, death be the debt of all, we must be able to endure the payment. But this topic must be reserved for later treatment.

We now intend to show that death should not cause overwhelming grief, because nature itself rejects this. The Lycians are said to have had a law requiring men who gave in to grief to wear women's clothing, since they considered mourning to be weak and unmanly. It is inconsistent for those who should be ready to face death for the faith, for religion, for their country, for righteous judgment, and for the pursuit of virtue, to grieve too deeply over something in others that they would willingly accept for themselves if the right cause demanded it. How can someone avoid shrinking from death for themselves when they mourn with too little patience when it happens to others? Set aside your grief if you can; if you cannot, keep it to yourself.

7. It is now our purpose to demonstrate that death ought not to cause too heavy grief, because nature itself rejects this. And so they say that there was a law among the Lycians, commanding that men who gave way to grief should be clothed in female apparel, inasmuch as they judged mourning to be soft and effeminate in a man. And it is inconsistent that those who ought to offer their breast to death for the faith, for religion, for their country, for righteous judgment, and the endeavour after virtue, should grieve too bitterly for that in the case of others which, if a fitting cause required, they would seek for themselves. For how can one help shrinking from that in ourselves which one mourns with too little patience when it has happened to others? Put aside your grief, if you can; if you cannot, keep it to yourself.

Is all sorrow, then, to be kept bottled up or suppressed? Why shouldn't reason lighten one's sadness rather than just the passage of time? Won't wisdom better soothe what time will eventually erase? Furthermore, it seems to me that it shows a lack of proper feeling toward the memory of those we mourn when we would rather forget them than have our sorrow eased by consolation, and when we shrink from remembering them rather than recalling them with gratitude. Why should we fear bringing to mind those whose image in our hearts ought to bring us joy? Why should we be filled with distrust rather than hope about the departed being accepted by God, and think of our loved ones as facing punishment rather than as heirs of immortality?

8. Is, then, all sorrow to be kept within or repressed? Why should not reason rather than time lighten one's sadness? Shall not wisdom better assuage that which the passage of time will obliterate? Further, it seems to me that it is a want of due feeling with regard to the memory of those whose loss we mourn, when we prefer to forget them rather than that our sorrow should be lessened by consolation; and to shrink from the recollection of them, rather than remember them with thankfulness; that we fear the calling to mind of those whose image in our hearts ought to be a delight; that we are rather distrustful than hopeful regarding the acceptance of the departed, and think of those we loved rather as liable to punishment than as heirs of immortality.

But you may say: We have lost those whom we used to love. Is this not the common experience we share with the earth and the elements—that we cannot keep forever what has been entrusted to us for only a time? The earth groans under the plow, is beaten by rains, struck by storms, bound by cold, and burned by the sun, so that it may bring forth its yearly crops. And when it has covered itself with a variety of flowers, it is stripped and robbed of its own beauty. How many plunderers it has! Yet it does not complain about losing the fruits it gave birth to knowing it would lose them, nor does it afterward refuse to produce what it knows will be taken from it.

9. But you may say: We have lost those whom we used to love. Is not this the common lot of ourselves and the earth and elements, that we cannot keep for ever what has been entrusted to us for a time? The earth groans under the plough, is lashed by rains, struck by tempests, bound by cold, burnt by the sun, that it may bring forth its yearly fruits; and when it has clothed itself with a variety of flowers, it is stripped and spoiled of its own adornment. How many plunderers it has! And it does not complain of the loss of its fruits, to which it gave birth that it might lose them, nor thereafter does it refuse to produce what it remembers will be taken from it.

The heavens themselves do not always shine with the globes of twinkling stars, with which they are adorned as with crowns. They do not always grow bright with the dawn of light, or glow red with the rays of the sun. Rather, in constant succession that most pleasing appearance of the world grows dark with the damp chill of night. What is more welcome than the light? What more pleasant than the sun? Yet each of these comes to an end daily, and we do not take offense that they have passed away from us, because we expect them to return. In these things you are taught what patience you ought to show regarding those who belong to you. If heavenly things pass away from you and cause no grief, why should the passing away of a human being be mourned?

10. The heavens themselves do not always shine with the globes of twinkling stars, wherewith as with coronets they are adorned. They are not always growing bright with the dawn of light, or ruddy with the rays of the sun; but in constant succession that most pleasing appearance of the world grows dark with the damp chill of night. What is more grateful than the light? What more pleasant than the sun? Each of which daily comes to an end; yet we do not take it ill that these have passed away from us, because we expect them to return. You are taught in these things what patience you ought to manifest with regard to those who belong to you. If things above pass away from you, and cause no grief, why should the passing away of man be mourned?

Let grief be patient, then, and let there be the same moderation in adversity that is required in prosperity. If it is not appropriate to rejoice excessively, is it appropriate to mourn excessively? For lack of moderation in grief or fear of death is no small evil. How many people has it driven to the noose? In how many hands has it placed the sword, so that by this very means they might demonstrate their madness in not enduring death, yet seeking it? They adopt as a remedy the very thing they flee from as an evil. And because they were unable to endure and suffer what is in agreement with their nature, they fall into what is contrary to their desire, being separated forever from those whom they desired to follow. But this is not common, since nature itself restrains people even though madness drives them on.

11. Let, then, grief be patient, let there be that moderation in adversity which is required in prosperity. If it be not seemly to rejoice immoderately, is it seemly so to mourn? For want of moderation in grief or fear of death is no small evil. How many has it driven to the halter, in how many hands has it placed the sword, that they might by that very means demonstrate their madness in not enduring death, and yet seeking it; in adopting that as a remedy which they flee from as an evil. And because they were unable to endure and to suffer what is in agreement with their nature, they fall into that which is contrary to their desire, being separated for ever from those whom they desired to follow. But this is not common, since nature herself restrains although madness drives men on.

It is common for women to engage in public displays of mourning, as if they are afraid their grief might go unnoticed. They deliberately wear dirty clothing, as though the essence of sorrow lies in this; they dampen their disheveled hair with filth; and finally, as is customarily done in many places, they tear their clothing and rip their garments in two, exposing their modesty through nakedness, as if they are willing to sacrifice that modesty because they have lost what made it worthwhile. In this way, lustful eyes are aroused and desire those exposed bodies, which they would not have desired had they remained covered. If only those filthy garments concealed the mind rather than the physical body. Mental lasciviousness is often hidden beneath mourning clothes, and the inappropriate coarseness of dress is used as a cover to conceal the secrets of promiscuous minds.

12. But it is common with women to make public wailing, as though they feared that their misery might not be known. They affect soiled clothing, as though the feeling of sorrow consisted therein; they moisten their unkempt hair with filth; and lastly, which is done habitually in many places, with their clothing torn and their dress rent in two, they prostitute their modesty in nakedness, as if they were ready to sacrifice that modesty because they have lost that which was its reward. And so wanton eyes are excited, and lust after those naked limbs, which were they not made bare they would not desire. Would that those filthy garments covered the mind rather than the bodily form. Lasciviousness of mind is often hidden under sad clothing, and the unseemly rudeness of dress is used as a covering to hide the secrets of wanton spirits.

She mourns for her husband with sufficient devotion if she preserves her modesty and does not give up her constancy. The best duties to discharge toward the departed are that they live in our memories and continue in our affection. She has not lost her husband if she demonstrates her chastity, nor is she widowed in terms of her union if she has not changed her husband's name. Nor have you lost the heir when you help the joint-heir, but in exchange for a successor in perishable things you have a partner in things eternal. You have someone to represent your heir—pay to the poor what was due to the heir, so that there may remain one to survive not only the old age of father or mother, but your own life. You leave your successor all the more if his share leads not to luxury in present things, but to the purchasing of things to come.

13. She mourns for her husband with sufficient devotion who preserves her modesty and does not give up her constancy. The best duties to discharge to the departed are that they live in our memories and continue in our affection. She has not lost her husband who manifests her chastity, nor is she widowed as regards her union who has not changed her husband's name. Nor have you lost the heir when you assist the joint-heir, but in exchange for a successor in perishable things you have a sharer in things eternal. You have one to represent your heir, pay to the poor what was due to the heir, that there may remain one to survive, not only the old age of father or mother, but your own life. You leave your successor all the more, if his share conduce not to luxury in things present, but to the purchasing of things to come.

14. But we grieve for those we have lost. Two things especially cause us pain: either the longing for those we have lost, which I myself experience; or the thought that they have been deprived of life's sweetness and taken away from the rewards of their labor. For there is a gentle stirring of love that suddenly awakens affection, having the effect of easing rather than preventing the pain. This is because longing for what one has lost seems like a dutiful thing, and so weakness grows under the appearance of virtue.

14. But we long for those whom we have lost. For two things specially pain us: either the longing for those we have lost, which I experience in my own case; or that we think them deprived of the sweetness of life, and snatched away from the fruits of their toil. For there is a tender movement of love, which suddenly kindles the affection, so as to have the effect rather of soothing than of hindering the pain; inasmuch as it seems a dutiful thing to long for what one has lost, and so under an appearance of virtue weakness increases.

But why do you think that a woman who has sent her beloved to foreign lands because of military service, or because he has taken on some office, or who has learned that he has crossed the sea for the purpose of trade, ought to be more patient than you who are left behind—not because of some chance decision or desire for money, but by the law of nature? But, you say, the hope of getting him back is cut off. As though anyone's return were certain! And often uncertainty wears down the mind more when the fear of danger is strong, and it is more burdensome to fear that something might happen than to bear what you already know has happened. For the one increases the amount of fear, the other looks forward to the end of grief.

15. But why do you think that she who has sent her beloved to foreign parts, and because of military service, or of undertaking some office, or has discovered that for the purpose of commerce he has crossed the sea, ought to be more patient than thou who art left, not because of some chance decision or desire of money, but by the law of nature? But, you say, the hope of regaining him is shut out. As though the return of any one were certain! And oftentimes doubt wearies the mind more where the fear of danger is strong; and it is more burdensome to fear lest something should happen than to bear what one already knows has happened. For the one increases the amount of fear, the other looks forward to the end of its grief.

But masters have the right to transfer their slaves wherever they decide. Does God not have this right? We are not permitted to expect their return, but we are permitted to follow those who have gone before us. And surely the usual brevity of life seems neither to have taken much away from those who have departed first, nor to delay for very long the one who remains behind.

16. But masters have the right to transfer their slaves wherever they determine. Has not God this right? It is not granted to us to look for their return, but it is granted us to follow those gone before. And certainly the usual shortness of life seems neither to have deprived them of much who have gone before, nor to delay very long him who remains.

But if someone cannot lessen their grief, does it not seem inappropriate to wish that the entire order of things should be overturned because of our longing? The desires of lovers are certainly more intense, yet they are moderated by consideration of what is necessary. And though they grieve at being abandoned, they do not usually mourn; instead, when deserted, they feel ashamed of having loved too quickly. And so patience in regret is all the more clearly displayed.

17. But if one cannot mitigate one's grief, does it not seem unbecoming to wish that because of our longing the whole course of things should be upset? The longings of lovers are certainly more intense, and yet they are tempered by regard to what is necessary; and though they grieve at being forsaken they are not wont to mourn, rather being deserted they blush at loving too hastily. And so patience in regret is all the more manifested.

But what should I say about those who think the dead are deprived of life's sweetness? There can be no real sweetness amid the bitterness and pain of this life, which comes either from the body's own weakness or from uncomfortable external events. We are always anxious and uncertain about our hopes for better circumstances. We waver in doubt, as hope presents us with uncertain things as certain, inconvenient things as satisfactory, and things that will fail as stable. We have neither strength in our will nor certainty in our desires. But if anything happens contrary to our wishes, we think we are ruined, and we are more crushed by the pain of adversity than we are encouraged by the enjoyment of prosperity. What good, then, are the dead deprived of, when they are actually freed from troubles?

18. But what shall I say of those who think that the departed are deprived of the sweetness of life? There can be no real sweetness in the midst of the bitternesses and pains of this life, which are caused either by the infirmity of the body itself, or by the discomfort of things happening from without. For we are always anxious and in suspense as to our wishes for happier circumstances; we waver in uncertainty, our hope setting before us doubtful things for certain, inconvenient for satisfactory, things that will fail for what is firm, and we have neither any strength in our will nor certainty in our wishes. But if anything happens against our wish, we think we are lost, and are rather broken down by pain at adversity than cheered by the enjoyment of prosperity. What good, then, are they deprived of who are rather freed from troubles?

I have no doubt that good health benefits us more than bad health harms us. Wealth brings more pleasure than poverty brings trouble, the joy we find in our children's love is greater than the grief we feel at their loss, and youth is more enjoyable than old age is sad. How often does getting what we want turn into a burden, and what we longed for becomes a source of regret—so that we end up grieving over having obtained something we had no fear of obtaining. But what homeland, what pleasures, can make up for exile and the bitterness of other punishments? For even when we do have these things, our pleasure is diminished either by our reluctance to enjoy them or by our fear of losing them.

19. Good health, I doubt not, is more beneficial to us than bad health is hurtful. Riches bring more delights than poverty annoyance, the satisfaction in children's love is greater than the sorrow at their loss, and youth is more pleasant than old age is sad. How often is the attainment of one's wishes a weariness, and what one has longed for a regret; so that one grieves at having obtained what one was not afraid of obtaining. But what fatherland, what pleasures, can compensate for exile and the bitterness of other penalties? For even when we have these, the pleasure is weakened either by the disinclination to use or by the fear of losing them.

But suppose someone remains unharmed, free from grief, and enjoys uninterrupted pleasure throughout the entire course of human life—what comfort can the soul achieve when it is enclosed in the bonds of a body like this and held back by the narrow limits of the limbs? If our flesh recoils from prison, if it hates everything that prevents it from moving about freely, when it constantly seems to be reaching outward with its limited powers of hearing or seeing what lies beyond itself, how much more does our soul desire to escape from that prison-house of the body? For the soul, being free with movement like the air, goes where we do not know and comes from where we do not know.

20. But suppose that some one remains unharmed, free from grief, in uninterrupted enjoyment of the pleasures of the whole course of man's life, what comfort can the soul attain to, enclosed in the bonds of a body of such a kind, and restrained by the narrow limits of the limbs? If our flesh shrinks from prison, if it abhors everything which denies it the power of roaming about; when it seems, indeed, to be always going forth, with its little powers of hearing or seeing what is beyond itself, how much more does our soul desire to escape from that prison-house of the body, which, being free with movement like the air, goes whither we know not, and comes whence we know not.

We know, however, that the soul survives the body, and that once freed from the constraints of the body, it sees clearly those things which it could not see before while dwelling in the body. We can judge this from the example of people who have visions of distant and even heavenly things during sleep—their minds, when the body is buried in sleep, rise to higher things and report them back to the body. Therefore, if death frees us from the miseries of this world, it is certainly not an evil, since it restores freedom and removes suffering.

21. We know, however, that it survives the body, and that being set free from the bars of the body, it sees with clear gaze those things which before, dwelling in the body, it could not see. And we are able to judge of this by the instance of those who have visions of things absent and even heavenly in sleep (whose minds, when the body is as it were buried in sleep, rise to higher things and relate them to the body). So, then, if death frees us from the miseries of this world, it is certainly no evil, inasmuch as it restores liberty and excludes suffering.

At this point, the right place comes to argue that death is not an evil, because it is the refuge from all miseries and all evils, a safe harbor of security, and a haven of rest. For what adversity is there that we do not experience in this life? What storms and tempests do we not suffer? By what discomforts are we not harassed? Whose merits are spared?

22. At this point the right place occurs for arguing that death is not an evil, because it is the refuge from all miseries and all evils, a safe harbour of security, and a haven of rest. For what adversity is there which we do not experience in this life? What storms and tempests do we not suffer? By what discomforts are we not harassed? Whose merits are spared?

The holy patriarch Israel fled from his country and was exiled from his father, relatives, and home. He mourned over the shame of his daughter and the death of his son. He endured famine. When he died, he lost his own grave, for he requested that his bones be moved, so that even in death he would not find rest.

23. The holy patriarch Israel fled from his country, was exiled from his father, relatives, and home, Genesis 28:5 he mourned over the shame of his daughter Genesis 34:2 and the death of his son, he endured famine, when dead he lost his own grave, for he entreated that his bones should be translated, Genesis 49:29 lest even in death he should find rest.

24. Holy Joseph experienced the hatred of his brothers, the deceitfulness of those who envied him, the servitude of slavery, the ownership of merchants, the lustful advances of his mistress, the ignorance of her husband, and the misery of prison.

24. Holy Joseph experienced the hatred of his brethren, the guile of those who envied him, the service of slavery, the mastership of merchantmen, the wantonness of his mistress, the ignorance of her husband, and the misery of prison.

Holy David lost two sons: one who committed incest, and another who was a parricide. Having them was a disgrace, losing them was a grief. And he lost a third, the infant he loved. He wept for him while still alive, but did not long for him when dead. For we read that while the child was sick, David pleaded with the Lord for him, fasted, and lay in sackcloth. When the elders came to lift him from the ground, he would not rise or eat. But when he heard that the child was dead, he changed his clothes, worshiped God, and took food. When this seemed strange to his servants, he answered that he had rightly fasted and wept while the child was alive, because he justly thought that God might show mercy, and it could not be doubted that He could preserve the life of one alive, since He could give life to the departed. But now that death had occurred, why should he fast? He could not bring back the one who was dead or recall the one who was lifeless. "I," he said, "shall go to him, but he shall not return to me."

25. Holy David lost two sons; the one incestuous, 2 Samuel 13:29 the other a parricide. 2 Samuel 18:14 To have had them was a disgrace, to have lost them a grief. And he lost a third, the infant whom he loved. Him he wept for while still alive, but did not long for when dead. For so we read, that, while the child was sick, David entreated the Lord for him, and fasted and lay in sackcloth, and when the elders came near to raise him from the earth, he would neither rise nor eat. But when he heard that the child was dead, he changed his clothes, worshipped God, and took food. When this seemed strange to his servants, he answered that he had rightly fasted and wept while the child was alive, because he justly thought that God might have mercy, and it could not be doubted that He could preserve the life of one alive Who could give life to the departed, but now, when death had taken place, why should he fast, for he could not now bring back him that was dead, and recall him who was lifeless. I, said he, shall go to him, but he shall not return to me.

What tremendous consolation for someone who grieves! What true judgment from a wise person! What wonderful wisdom from someone who is a servant! No one should be upset that something bad has happened to them, or complain that they are suffering unfairly. For who are you to declare in advance what you deserve? Why do you want to judge ahead of the One who knows everything? Why do you take away the verdict from the One who will judge? This is not even permitted to the saints, and the saints have never done this without consequences. David confesses in his psalm that he was punished for this: "Behold, these are the ungodly, who prosper in the world, they have obtained riches. Therefore I have cleansed my heart in vain, and washed my hands among the innocent; and I was scourged all the day long, and my accusation came every morning."

26. O greatest consolation for him who mourns! O true judgment of a wise man! O wonderful wisdom of one who is a bond-man! That none should take it ill that anything adverse has happened to him, or complain that he is afflicted contrary to his deserts. For who are you who beforehand proclaims your deserts? Why do you desire to anticipate Him Who takes cognizance of all? Why do you snatch away the verdict from Him Who is going to judge? This is permitted not even to the saints, nor has it ever been done by the saints with impunity. David confesses that he was scourged for this in his psalm: Behold, these are the ungodly, who prosper in the world, they have obtained riches. Therefore I have cleansed my heart in vain, and washed my hands among the innocent; and I was scourged all the day long, and my accusation came every morning.

Peter, though full of faith and devotion, fell into a trial of his own presumption before the rooster crowed three times because he had presumptuously told the Lord, "I will lay down my life for Your sake," without yet being aware of the weakness we all share. However, that trial was actually a lesson for our salvation, so that we might learn not to underestimate the weakness of the flesh—otherwise, by underestimating it, we would be tempted. If Peter was tempted, who can claim to be exempt? Who can insist that he cannot be tempted? Without doubt, Peter was tempted for our sake, so that the test of temptation would not happen to someone stronger than he was, but rather that through him we would learn how to resist temptations—even when tested by concern for our own lives—and yet overcome the sharp pain of temptation through tears of patient endurance.

27. Peter also, though full of faith and devotion, yet because, not yet conscious of our common weakness, he had presumptuously said to the Lord, I will lay down my life for Your sake, John 13:37 fell into the trial of his presumption before the cock crowed thrice. Luke 22:60-61 Although, indeed, that trial was a lesson for our salvation, that we might learn not to think little of the weakness of the flesh, lest through thus thinking little of it we should be tempted. If Peter was tempted, who can presume? Who can maintain that he cannot be tempted? And without doubt for our sakes was Peter tempted, so that, the proving of the temptation did not take place in a stronger than he, but that in him we should learn how, resisting in temptations, although tried even by care for our lives, we might yet overcome the sting of the temptation with tears of patience.

But to prevent the difference in David's actions from disturbing those who hold closely to the words of Scripture, that same David who had not wept for the innocent infant did weep for the parricide when he died. For at the end, while wailing and mourning, he said, "O my son Absalom, my son Absalom! Who will grant me to die for you!" But not only is Absalom the parricide wept over—Amnon is wept over too. Not only is the incestuous one wept over, but he is even avenged: the one through the contempt of the kingdom, the other through the exile of his brothers. The wicked is wept over, not the innocent. What is the cause? What is the reason? The prudent deliberate considerably over this, and the wise confirm the results. For there is great consistency of prudence in such a great difference of actions, though the belief is one. He wept for those who were dead, but did not think he ought to weep for the dead infant, for he thought they were lost to him, but hoped that the latter would rise again.

28. But that same David, that the difference of his actions may not perhaps disturb those who cling to the words of Scripture; that same David, I say, who had not wept for the innocent infant, wept for the parricide when dead. For at the last, when he was wailing and mourning, he said, O my son Absalom, my son Absalom! Who will grant me to die for you! But not only is Absalom the parricide wept over, Amnon is wept over; not only is the incestuous wept over, but is even avenged; the one by the scorn of the kingdom, the other by the exile of his brothers. The wicked is wept over, not the innocent. What is the cause? What is the reason? There is no little deliberation with the prudent and confirmation of results with the wise; for there is great consistency of prudence in so great a difference of actions, but the belief is one. He wept for those who were dead, but did not think that he ought to weep for the dead infant, for he thought that they were lost to him, but hoped that the latter would rise again.

We will say more about the Resurrection later; for now, let us return to our present topic. We have shown that even holy men have suffered many severe things in this world, along with toil and misery, without any regard to their merits. So David, reflecting on this, says: Remember, Lord, that we are dust; as for man, his days are but as grass; and in another place: Man is like to vanity, his days pass away as a shadow. For what is more wretched than we are, sent into this life as though plundered and naked, with fragile bodies, deceitful hearts, weak minds, anxious with worries, lazy when it comes to work, and inclined toward pleasures.

29. But concerning the Resurrection more will be said later on; let us now return to our immediate subject. We have set forth that even holy men have without any consideration for their merits, suffered many and heavy things in this world, together with toil and misery. So David, entering into himself, says: Remember; Lord, that we are dust; as for man, his days are but as grass; and in another place: Man is like to vanity, his days pass away as a shadow. For what is more wretched than we, who are sent into this life as it were plundered and naked, with frail bodies, deceitful hearts, weak minds, anxious in respect of cares, slothful as to labour, prone to pleasures.

Not being born is then by far the best, according to Solomon's judgment. For those who have seemed to themselves to excel most in philosophy have also followed him. For he, before these philosophers in time but later than many of our writers, spoke thus in Ecclesiastes: "And I praised all the departed, who are already dead, more than the living, who are yet alive. And better than both is he who has not yet been born, and who has not seen this evil work which has been done under the sun." And "I saw all travail, and all the good of this labor, that for this a man is envied by his neighbor." And indeed, this is vanity and vexation of spirit.

30. Not to be born is then by far the best, according to Solomon's sentence. For they also who have seemed to themselves to excel most in philosophy have followed him. For he, before these philosophers in time, but later than many of our writers, spoke thus in Ecclesiastes: And I praised all the departed, which are already dead, more than the living, who are yet alive. And better than both they is he who has not yet been born, and who has not seen this evil work which has been done under the sun. And I saw all travail, and all the good of this labour, that for this a man is envied of his neighbour. And, indeed, this is vanity and vexation of spirit.

And who said this but the one who asked for and received wisdom, so he could understand how the world was made, the power of the elements, the cycle of the year, and the movements of the stars—to become familiar with the natures of living creatures, the rage of wild beasts, and the force of winds, and to comprehend the thoughts of man! How then could mortal matters be hidden from him, when even heavenly things were not concealed from him? He who saw through the thoughts of the woman who was falsely claiming another's child, who through the inspiration of divine grace knew the natures of living creatures which he did not himself possess—could he make a mistake or speak falsely about the conditions of that nature which he experienced in his own person?

31. And who said this but he who asked for and obtained wisdom, to know how the world was made, and the power of the elements, the course of the year, and the dispositions of stars, to be acquainted with the natures of living creatures, the furies of wild beasts, and the violence of winds, and to understand the thoughts of man! How, then, should mortal matters be hidden from him, from whom heavenly things were not hidden? He who penetrated the thoughts of the woman who was claiming the child of another, who by the inspiration of divine grace knew the natures of living creatures which he did not share; could he err or say what was untrue with regard to the circumstances of that nature, which he found in his own personal experience?

Solomon was not the only person who felt this way, though he was the only one who expressed it in these particular words. He had read the words of holy Job: Let the day perish wherein I was born. Job had recognized that being born is the beginning of all suffering, and therefore wished that the day on which he was born might perish, so that the origin of all troubles might be removed. He wished that the day of his birth might perish so that he might receive the day of resurrection. For Solomon had heard his father's saying: Lord, make me to know mine end, and the number of my days, that I may know what is lacking unto me. David knew that what is perfect cannot be grasped here in this life, and therefore he hastened toward those things which are to come. For now we know in part, and understand in part, but then it will be possible for that which is perfect to be grasped, when not the shadow but the reality of the Divine Majesty and eternity shall begin to shine so as to be gazed upon by us with unveiled face.

32. But Solomon was not the only person who felt this, though he alone gave expression to it. He had read the words of holy Job: Let the day perish wherein I was born. Job 3:3 Job had recognized that to be born is the beginning of all woes, and therefore wished that the day on which he was born might perish, so that the origin of all troubles might be removed, and wished that the day of his birth might perish that he might receive the day of resurrection. For Solomon had heard his father's saying: Lord, make me to know mine end, and the number of my days, that I may know what is lacking unto me. For David knew that what is perfect cannot be grasped here, and therefore hastened on to those things which are to come. For now we know in part, and understand in part, but then it will be possible for that which is perfect to be grasped, when not the shadow but the reality of the Divine Majesty and eternity shall begin to shine so as to be gazed upon by us with unveiled face. 1 Corinthians 13:12

But no one would hurry toward the end unless he were escaping from the discomfort of this life. And so David also explained why he hastened to the end, when he said: Behold You have made my days old, and my being is as nothing before You, surely all things are vanity, even every man that lives. Why, then, do we hesitate to flee from vanity? Or why does it please us to be troubled for no purpose in this world, to pile up treasures, and not know for what heir we are gathering them? Let us pray that troubles be removed from us, that we be taken out of this foolish world, that we may be free from our daily journey as pilgrims, and return to that country and our true home. For on this earth we are strangers and foreigners; we must return to the place from which we have come down, we must strive and pray not casually but earnestly to be delivered from the deceit and wickedness of men full of words. And he who knew the remedy groaned that his exile was prolonged, and that he had to dwell with the unjust and sinners. What shall I do, who am both sinful and do not know the remedy?

33. But no one would hasten to the end, except he were fleeing from the discomfort of this life. And so David also explained why he hastened to the end, when he said: Behold You have made my days old, and my being is as nothing before You, surely all things are vanity, even every man that lives. Why, then, do we hesitate to flee from vanity? Or why does it please us to be troubled to no purpose in this world, to lay up treasures, and not know for what heir we are gathering them? Let us pray that troubles be removed from us, that we be taken out of this foolish world, that we may be free from our daily pilgrimage, and return to that country and our natural home. For on this earth we are strangers and foreigners; we have to return there whence we have come down, we must strive and pray not perfunctorily but earnestly to be delivered from the guile and wickedness of men full of words. And he who knew the remedy groaned that his sojourn was prolonged, and that he must dwell with the unjust and sinners. What shall I do, who both am sinful and know not the remedy?

Jeremiah also mourns his birth in these words: Woe is me, my mother! Why have you borne me a man of contention in all the earth? I have not benefited others, nor has anyone benefited me, my strength has failed. If, then, holy men shrink from life—men whose life, though profitable to us, is considered unprofitable to themselves—what ought we to do who cannot profit others and who feel that life, like money borrowed at interest, grows more heavily burdened each day with an increasing mass of sins?

34. Jeremiah also bewails his birth in these words: Woe is me, my mother! Why have you borne me a man of contention in all the earth? I have not benefited others, nor has any one benefited me, my strength has failed. If, then, holy men shrink from life whose life, though profitable to us, is esteemed unprofitable to themselves; what ought we to do who am not able to profit others, and who feel that it, like money borrowed at interest, grows more heavily weighted every day with an increasing mass of sins?

I die daily, says the Apostle in 1 Corinthians 15:31. This saying is certainly better than those who said that meditation on death was true philosophy, for they praised the study, but he practiced death itself. And they acted only for themselves, but Paul, being perfect himself, died not for his own weakness but for ours. But what is meditation on death except a kind of separation of body and soul, since death itself is defined as nothing other than the separation of body and soul? But this is according to common opinion.

35. I die daily, 1 Corinthians 15:31 says the Apostle. Better certainly is this saying than theirs who said that meditation on death was true philosophy, for they praised the study, he exercised the practice of death. And they acted for themselves only, but Paul, himself perfect, died not for his own weakness but for ours. But what is meditation on death but a kind of separation of body and soul, for death itself is defined as nothing else than the separation of body and soul? But this is in accordance with common opinion.

According to Scripture, we have been taught that death is threefold. One death is when we die to sin but live to God. Blessed, then, is this death which, escaping from sin and devoted to God, separates us from what is mortal and consecrates us to the One who is immortal. Another death is the departure from this life, as the patriarch Abraham died and the patriarch David and were buried with their fathers—when the soul is set free from the bonds of the body. The third death is that of which it is said: "Leave the dead to bury their own dead." In this death, not only the flesh but also the soul dies, for "the soul that sins, it shall die." For it dies to the Lord through the weakness not of its physis but of guilt. But this death is not the discharge from this life, but a fall through error.

36. But according to the Scriptures we have been taught that death is threefold. One death is when we die to sin, but live to God. Blessed, then, is that death which, escaping from sin, and devoted to God, separates us from what is mortal and consecrates us to Him Who is immortal. Another death is the departure from this life, as the patriarch Abraham died, and the patriarch David, and were buried with their fathers; when the soul is set free from the bonds of the body. The third death is that of which it is said: Leave the dead to bury their own dead. Matthew 8:22 In that death not only the flesh but also the soul dies, for the soul that sins, it shall die. Ezekiel 18:4 For it dies to the Lord, through the weakness not of nature but of guilt. But this death is not the discharge from this life, but a fall through error.

Spiritual death is one thing, natural death is another, and a third is the death of punishment. But natural death is not the same as punitive death, because the Lord did not impose death as a penalty, but as a remedy. When Adam sinned, one thing was assigned to him as a penalty and another as a remedy. The penalty was this: "Because you have listened to the voice of your wife and have eaten from the tree from which I commanded you not to eat, cursed is the ground because of your labor; in sorrow you shall eat its fruit all the days of your life. Thorns and thistles it shall bring forth for you, and you shall eat the plants of the field. By the sweat of your face you shall eat your bread, until you return to the earth from which you were taken."

37. Spiritual death, then, is one thing, natural death another, a third the death of punishment. But that which is natural is not also penal, for the Lord did not inflict death as a penalty, but as a remedy. And to Adam when he sinned, one thing was appointed as a penalty, another for a remedy, when it was said: Because you have hearkened unto the voice of your wife, and hast eaten of the tree of which I had commanded you that of it alone you should not eat, cursed is the ground in your labor; in sorrow shall you eat its fruit all the days of your life. Thorns and thistles shall it bring forth to you, and you shall eat the herb of the field. In the sweat of your face shall you eat your bread, till thou return to the earth from which you were taken.

Here you have the days of rest from penalties, for they contain the punishment decreed against the thorns of this life, the cares of the world, and the pleasures of riches which shut out the Word. Death is given as a remedy, because it is the end of evils. For God did not say, "Because you have listened to the voice of the woman you shall return to the earth," for this would have been a penal sentence, like this one is: "The earth under curse shall bring forth thorns and thistles to you." Instead He said, "In sweat shall you eat your bread until you return to the earth." You see that death is rather the goal of our penalties, by which an end is put to the course of this life.

38. Here you have the days of rest from penalties, for they contain the punishment decreed against the thorns of this life, the cares of the world, and the pleasures of riches which shut out the Word. Death is given for a remedy, because it is the end of evils. For God said not, Because you have hearkened to the voice of the woman you shall return to the earth, for this would have been a penal sentence, as this one is, The earth under curse shall bring forth thorns and thistles to you; but He said: In sweat shall you eat your bread until thou return to the earth. You see that death is rather the goal of our penalties, by which an end is put to the course of this life.

Death, then, is not only not an evil but is actually a good thing. That is why it is sought as something good, as Scripture says: "Men shall seek death and shall not find it." Those will seek it who will say to the mountains, "Fall on us," and to the hills, "Cover us." The soul that has sinned will also seek it. That rich man lying in hell will seek it—the one who wishes that his tongue should be cooled with Lazarus's finger.

39. So, then, death is not only not an evil, but is even a good thing. So that it is sought as a good, as it is written: Men shall seek death and shall not find it. Revelation 9:6 They will seek it who shall say to the mountains: Fall on us, and to the hills, Cover us. Luke 23:30 That soul, too, shall seek it which has sinned. That rich man lying in hell shall seek it, who wishes that his tongue should be cooled with the finger of Lazarus. Luke 16:24

We see, then, that this death is a gain and life a penalty, so that Paul says: "To me to live is Christ and to die is gain." What is Christ but the death of the body, the breath of life? So let us die with Him, that we may live with Him. Let there be in us, then, a kind of daily practice and inclination toward dying, so that through this separation from bodily desires—which we have already discussed—our soul may learn to withdraw itself. When placed on high, where earthly lusts cannot reach and attach themselves to it, the soul may take on the likeness of death, so that it does not incur the penalty of death. For the law of the flesh wars against the law of the mind and hands it over to the law of error, as the Apostle has made known to us, saying: "For I see a law of the flesh in my members warring against the law of my mind, and bringing me into captivity in the law of sin." We are all bound by this; we all experience it. But we are not all delivered. So I am a miserable man unless I seek the remedy.

40. We see, then, that this death is a gain and life a penalty, so that Paul says: To me to live is Christ and to die is gain. Philippians 1:21 What is Christ but the death of the body, the breath of life? And so let us die with Him, that we may live with Him. Let there then be in us as it were a daily practice and inclination to dying, that by this separation from bodily desires, of which we have spoken, our soul may learn to withdraw itself, and, as it were placed on high, when earthly lusts cannot approach and attach it to themselves, may take upon herself the likeness of death, that she incur not the penalty of death. For the law of the flesh wars against the law of the mind, and makes it over to the law of error, as the Apostle has made known to us, saying: For I see a law of the flesh in my members warring against the law of my mind, and bringing me into captivity in the law of sin. Romans 7:23 We are all attached, we all feel this; but we are not all delivered. And so a miserable man am I, unless I seek the remedy.

But what remedy? Who shall deliver me out of the body of this death? Thanks be to God through Jesus Christ our Lord. We have a physician, so let us use the remedy. Our remedy is the grace of Christ, and the body of death is our body. Let us therefore be strangers to our body, so that we are not strangers to Christ. Though we are in the body, let us not follow the things that belong to the body. Let us not reject what nature rightfully requires, but let us desire above all else the gifts of grace: For to be dissolved and to be with Christ is far better; yet to abide in the flesh is more needful for your sakes.

41. But what remedy? Who shall deliver me out of the body of this death? Thanks be to God through Jesus Christ our Lord. Romans 7:24-25 We have a physician, let us use the remedy. Our remedy is the grace of Christ, and the body of death is our body. Let us therefore be as strangers to our body, lest we be strangers to Christ. Though we are in the body, let us not follow the things which are of the body, let us not reject the rightful claims of nature, but desire before all the gifts of grace: For to be dissolved and to be with Christ is far better; yet to abide in the flesh is more needful for your sakes. Philippians 1:23-24

But this need does not apply to everyone, Lord Jesus. It does not apply to me, who am of no use to anyone. For me, death is a gain, so that I may sin no more. To die is gain to me, who even in this very treatise where I comfort others, am driven by an overwhelming impulse to yearn for my lost brother, since it will not let me forget him. Now I love him more and long for him more intensely. I long for him when I speak, I long for him when I read again what I have written, and I think I am driven to write this especially so that I may never be without the memory of him. And in this I am not acting contrary to Scripture, but am in agreement with Scripture, so that I may grieve with more patience and long with greater intensity.

42. But this need is not the case of all, Lord Jesus; it is not so with me, who am profitable to none; for to me death is a gain, that I may sin no more. To die is gain to me, who, in the very treatise in which I comfort others, am incited as it were by an intense impulse to the longing for my lost brother, since it suffers me not to forget him. Now I love him more, and long for him more intensely. I long for him when I speak, I long for him when I read again what I have written, and I think that I am more impelled to write this, that I may not ever be without the recollection of him. And in this I am not acting contrary to Scripture, but I am of the same mind with Scripture, that I may grieve with more patience, and long with greater intensity.

43. You have made me, my brother, not fear death, and I only wish that my life might die along with yours! Balaam wished for this as the greatest good for himself when, inspired by the spirit of prophecy, he said: Let my soul die in the souls of the righteous, and let my seed be like their seed. And truly he wished this according to the spirit of prophecy, for just as he saw the rising of Christ, so too he saw His triumph. He saw His death, but he also saw in Him the everlasting resurrection of human beings, and therefore he did not fear to die since he was going to rise again. So let not my soul die in sin, nor let it admit sin into itself, but let it die in the soul of the righteous, so that it may receive his righteousness. Then too, whoever dies in Christ is made a partaker of His grace in the Font.

43. You have caused me, my brother, not to fear death, and I only would that my life might die with yours! This Balaam wished for as the greatest good for himself, when, inspired by the spirit of prophecy, he said: Let my soul die in the souls of the righteous, and let my seed be like the seed of them. And in truth he wished this according to the spirit of prophecy, for as he saw the rising of Christ, so also he saw His triumph, he saw His death, but saw also in Him the everlasting resurrection of men, and therefore feared not to die as he was to rise again. Let not then my soul die in sin, nor admit sin into itself, but let it die in the soul of the righteous, that it may receive his righteousness. Then, too, he who dies in Christ is made a partaker of His grace in the Font.

Death is not something to fear, nor is it bitter to those in need, nor too bitter to the rich, nor unkind to the old, nor a sign of cowardice to the brave, nor everlasting to the faithful, nor unexpected to the wise. For how many people have made their lives sacred through the fame of their death alone! How many have been ashamed to live and have found death to be a gain! We have read how often great nations have been delivered by the death of one person. Enemy armies have been put to flight by the death of a general who had been unable to defeat them while alive.

44. Death is not, then, an object of dread, nor bitter to those in need, nor too bitter to the rich, nor unkind to the old, nor a mark of cowardice to the brave, nor everlasting to the faithful nor unexpected to the wise. For how many have consecrated their life by the renown of their death alone, how many have been ashamed to live, and have found death a gain! We have read how often by the death of one great nations have been delivered; the armies of the enemy have been put to flight by the death of the general, who had been unable to conquer them when alive.

Through the death of martyrs, religion has been defended, faith has grown, and the Church has been made stronger. The dead have been victorious, and the persecutors have been defeated. So we celebrate the death of those whose lives we know nothing about. In the same way, David rejoiced prophetically at the departure of his own soul, saying: Precious in the sight of the Lord is the death of His saints. He considered death better than life. The death of the martyrs is itself the reward of their life. And again, through the death of those who are in conflict, hatred is brought to an end.

45. By the death of martyrs religion has been defended, faith increased, the Church strengthened; the dead have conquered, the persecutors have been overcome. And so we celebrate the death of those of whose lives we are ignorant. So, too, David rejoiced in prophecy at the departure of his own soul, saying: Precious in the sight of the Lord is the death of His saints. He esteemed death better than life. The death itself of the martyrs is the prize of their life. And again, by the death of those at variance hatred is put an end to.

Why say more? Through the death of One, the world was redeemed. For Christ, if He had chosen, need not have died, but He did not think death should be avoided as if there were any cowardice in it, nor could He have saved us better than by dying. Therefore His death is the life of all. We are marked with the sign of His death, we proclaim His death when we pray; when we offer the Sacrifice we declare His death, for His death is victory, His death is our mystery, His death is the yearly recurring celebration of the world. What more should we say about His death, since we prove by this divine example that death alone found immortality, and that death itself redeemed itself? Death, then, is not to be mourned, for it is the cause of salvation for all; death is not to be shunned, for the Son of God did not consider it unworthy of Him and did not avoid it. The order of nature is not to be broken, for what is common to all cannot allow exceptions for individuals.

46. Why should more be said? By the death of One the world was redeemed. For Christ, had He willed, need not have died, but He neither thought that death should be shunned as though there were any cowardice in it, nor could He have saved us better than by dying. And so His death is the life of all. We are signed with the sign of His death, we show forth His death when we pray; when we offer the Sacrifice we declare His death, for His death is victory, His death is our mystery, His death is the yearly recurring solemnity of the world. What now should we say concerning His death, since we prove by this Divine Example that death alone found immortality, and that death itself redeemed itself. Death, then, is not to be mourned over, for it is the cause of salvation for all; death is not to be shunned, for the Son of God did not think it unworthy of Him, and did not shun it. The order of nature is not to be loosed, for what is common to all cannot admit of exception in individuals.

Death was not originally part of human nature, but it became natural. God did not create death in the beginning, but gave it as a remedy. Let us be careful not to think the opposite. For if death is good, why is it written that God did not make death, but that death entered the world through human malice? In truth, death was not a necessary part of God's creative work, since those who were placed in paradise had a continuous flow of all good things. But because of transgression, human life—condemned to prolonged labor—became miserable with unbearable groaning. So it was fitting that an end be placed on these evils, and that death should restore what life had lost. For immortality, unless grace breathed life into it, would be more of a burden than a benefit.

47. And, indeed, death was no part of man's nature, but became natural; for God did not institute death at first, but gave it as a remedy. Let us then take heed that it do not seem to be the opposite. For if death is a good, why is it written that God made not death, but by the malice of men death entered into the world? For of a truth death was no necessary part of the divine operation, since for those who were placed in paradise a continual succession of all good things streamed forth; but because of transgression the life of man, condemned to lengthened labour, began to be wretched with intolerable groaning; so that it was fitting that an end should be set to the evils, and that death should restore what life had lost. For immortality, unless grace breathed upon it, would be rather a burden than an advantage.

If we consider this carefully, death is not the death of our being, but of evil, because being continues while evil perishes. What has been rises again—would that it were now not only free from sinning, but also without former guilt! But this very thing proves that it is not the death of being: we shall be the same persons as we were. And so we shall either pay the penalty of our sins or attain the reward of our good deeds. For the same being will rise again, now more honorable for having paid the tax of death. And then the dead who are in Christ shall rise first; then, too, we who are alive, it is said, shall together with them be caught up in the clouds into the air to meet the Lord, and so we shall always be with the Lord. They first, but those who are alive second. They with Jesus, those who are alive through Jesus. To them life will be sweeter after rest, and though the living will have a delightful gain, they will be without experience of the remedy.

48. And if one consider accurately, it is not the death of our being, but of evil, for being continues, it is evil that perishes. That which has been rises again; would that as it is now free from sinning, so it were without former guilt! But this very thing is a proof that it is not the death of being, that we shall be the same persons as we were. And so we shall either pay the penalty of our sins, or attain to the reward of our good deeds. For the same being will rise again, now more honourable for having paid the tax of death. And then the dead who are in Christ shall rise first; then, too, we who are alive, it is said, shall together with them be caught up in the clouds into the air to meet the Lord, and so we shall always be with the Lord. 1 Thessalonians 4:16-17 They first, but those that are alive second. They with Jesus, those that are alive through Jesus. To them life will be sweeter after rest, and though the living will have a delightful gain, yet they will be without experience of the remedy.

49. There is nothing for us to fear in death, nothing for us to mourn, whether the life we received from nature is returned to her again, or whether it is given up for some duty that requires it—and this will be either an act of religion or the practice of some virtue. And no one has ever wished to remain in their present state. This was thought to have been promised to John, but it is not true. We hold to the actual words and draw out the meaning from them. John himself in his own writing denies that there was a promise he would not die, so that no one might rely on an empty hope based on that example. But if wishing for this would be an unreasonable hope, how much more unreasonable would it be to grieve without limit for something that has happened according to the natural order!

49. There is, then, nothing for us to fear in death, nothing for us to mourn, whether life which was received from nature be rendered up to her again, or whether it be sacrificed to some duty which claims it, and this will be either an act of religion or the exercise of some virtue. And no one ever wished to remain as at present. This has been supposed to have been promised to John, but it is not the truth. We hold fast to the words, and deduce the meaning from them. He himself in his own writing John 21:23 denies that there was a promise that he should not die, that no one from that instance might yield to an empty hope. But if to wish for this would be an extravagant hope, how much more extravagant were it to grieve without rule for what has happened according to rule!

50. Unbelievers mostly console themselves with the thought either of our common misery, or of the law of nature, or of the immortality of the soul. If only their statements were consistent, and they did not transfer the wretched soul into a number of ridiculous monstrosities and shapes! But what should we do, whose reward is the resurrection, even though many people, unable to deny the greatness of this gift, refuse to believe in it? For this reason we will defend it, not by just one random argument, but by as many as we can.

50. The heathen mostly console themselves with the thought, either of the common misery, or of the law of nature, or of the immortality of the soul. And would that their utterances were consistent, and that they did not transmit the wretched soul into a number of ludicrous monstrosities and figures! But what ought we to do, whose reward is the resurrection, though many, not being able to deny the greatness of this gift, refuse to believe in it? And for this reason will we maintain it, not by one casual argument only, but by as many as we are able.

All things are indeed believed either because of experience, or on grounds of reason, or from similar instances, or because it is fitting that they be, and each of these supports our belief. Experience teaches us that we are moved; reason shows that what moves us must be considered the property of another power; similar instances show that the field has produced crops, and therefore we expect that it will continue to produce them. Fitness means that even when we do not think there will be results, we still believe that it is by no means fitting to give up the works of virtue.

51. All things, indeed, are believed to be, either because of experience, or on grounds of reason, or from similar instances, or because it is fitting that they be, and each of these supports our belief. Experience teaches us that we are moved; reason, that which moves us must be considered the property of another power; similar instances show that the field has borne crops, and therefore we expect that it will continue to bear them. Fitness, because even where we do not think that there will be results, yet we believe that it is by no means fitting to give up the works of virtue.

Each of these grounds, then, supports the others. But belief in the resurrection can be most clearly inferred from three grounds that include all the others. These are reason, analogy from universal example, and the evidence of what has actually happened, since many people have risen. Reason makes this clear. Since the entire course of our life consists in the union of body and soul, and the resurrection brings either the reward of good works or the punishment of wicked ones, the body whose actions are being weighed must rise again. For how can the soul be summoned to judgment without the body, when an account must be given of the partnership between itself and the body?

52. Each, then, is supported by each. But belief in the resurrection is inferred most clearly on three grounds, in which all are included. These are reason, analogy from universal example, and the evidence of what has happened, since many have risen. Reason is clear. For since the whole course of our life consists in the union of body and soul, and the resurrection brings with it either the reward of good works, or the punishment of wicked ones, it is necessary that the body, whose actions are weighed, rise again. For how shall the soul be summoned to judgment without the body, when account has to be rendered of the companionship of itself and the body?

Rising again is the lot of everyone, but there is a difficulty in believing this because it is not due to what we deserve, but is the gift of God. The first argument for the resurrection is the course of the world and the condition of all things: the series of generations, the changes in succession, the setting and rising of the stars, the ending of day and night, and their daily succession coming as though back to life again. There can be no other reason for the fertile nature of this earth except that the divine order restores through the dews of night as much of the moisture from which all earthly things are produced as the heat of the sun dries up by day. Why should I speak of the fruits of the earth? Do they not seem to die when they fall, and to rise again when they grow green once more? What is sown rises again, what is dead rises again, and they are formed once more into the same classes and kinds as before. The earth first gave back these fruits; in these first our nature found the pattern of the resurrection.

53. Rising again is the lot of all, but there is a difficulty in believing this, because it is not due to our deserts, but is the gift of God. The first argument for the resurrection is the course of the world, and the condition of all things, the series of generations, the changes in the way of succession, the setting and rising of constellations, the ending of day and night, and their daily succession coming as it were again to life. And no other reason can exist for the fertile temperament of this earth, but that the divine order restores by the dews of night as much of that moisture from which all earthly things are produced, as the heat of the sun dries up by day. Why should I speak of the fruits of the earth? Do they not seem to die when they fall, to rise again when they grow green once more? That which is sown rises again, that which is dead rises again, and they are formed once more into the same classes and kinds as before. The earth first gave back these fruits, in these first our nature found the pattern of the resurrection.

Why should we doubt that a body will rise again from a body? Grain is sown, and grain comes up again. Fruit is sown, and fruit comes up again. But the grain is clothed with blossom and husk. In the same way, this mortal must put on immortality, and this corruptible must put on incorruption. The blossom of the resurrection is immortality; the blossom of the resurrection is incorruption. For what is more fruitful than perpetual rest? What is supplied with richer store than everlasting security? Here is that abundant fruit, through whose increase human nature shoots forth more abundantly after death.

54. Why doubt that body shall rise again from body? Grain is sown, grain comes up again: fruit is sown, fruit comes up again; but the grain is clothed with blossom and husk. And this mortal must put on immortality, and this corruptible must put on incorruption. 1 Corinthians 15:53 The blossom of the resurrection is immortality, the blossom of the resurrection is incorruption. For what is more fruitful than perpetual rest? What supplied with richer store than everlasting security? Here is that abundant fruit, by whose increase man's nature shoots forth more abundantly after death.

You wonder how what has decayed can become solid again, how scattered particles can come back together, and how what has been consumed can be restored. Yet you don't wonder how seeds that are broken apart under the moist pressure of the earth grow green. Certainly these seeds also rot when they come into contact with the earth and are broken up. But when the fertilizing moisture of the soil gives life to the dead and hidden seeds, and vital warmth breathes into them something like a soul of the green plant, then little by little nature raises the tender stalk of the growing grain from the ground. Like a careful mother, nature wraps it in protective sheaths so that sharp ice won't harm it as it grows and to shield it from excessive heat of the sun. After this, to prevent rain from breaking down the young fruit as it escapes from its first cradle and begins to mature, or to keep the wind from scattering it or small birds from destroying it, nature typically surrounds it with a fence of bristling awns.

55. But you wonder how what has yielded to putrefaction can again become solid, how scattered particles can come together, those that are consumed be made good: you do not wonder how seeds broken up under the moist pressure of the earth grow green. For certainly they too, rotting under contact with the earth, are broken up, and when the fertilising moisture of the soil gives life to the dead and hidden seeds, and, by the vital warmth, as it were breathes out a kind of soul of the green herb. Then little by little nature raises from the ground the tender stalk of the growing ear, and as a careful mother folds it in certain sheaths, lest the sharp ice should hurt it as it grows, and to protect it from too great heat of the sun; and lest after this the rain should break down the fruit itself escaping as it were from its first cradle and just grown up, or lest the wind should scatter it, or small birds destroy it, she usually hedges it around with a fence of bristling awn.

Why should anyone be surprised if the earth gives back those human bodies it has received, when it gives life to, raises up, clothes, protects, and defends whatever seed bodies it has received? Stop doubting that the trustworthy earth, which returns multiplied—as if with interest—the seeds entrusted to it, will also return the entrusted deposit of the human race. And why should I even mention the kinds of trees that spring up from sown seed, and with renewed fruitfulness bear again their opening fruits, and repeat their original shape and likeness, and certain trees, being renewed, continue through many generations and in their endurance outlast the very centuries? We see the grape rot and the vine come up again; a graft is inserted and the tree is born again. Is there this divine foresight for restoring trees but no care for human beings? And will He who has not allowed to perish what He gave for humanity's use allow humanity to perish, whom He made after His own image?

56. Why should one, then, be surprised if the earth give back those bodies of men which it has received, seeing that it gives life to, raises, clothes, protects, and defends whatsoever bodies of seeds it has received? Cease then to doubt that the trustworthy earth, which restores multiplied as it were by usury the seeds committed to it, will also restore the entrusted deposit of the race of man. And why should I speak of the kinds of trees, which spring up from seed sown, and with revivified fruitfulness bear again their opening fruits, and repeat the old shape and likeness, and certain trees being renewed continue through many generations, and in their endurance overpass the very centuries? We see the grape rot, and the vine come up again: a graft is inserted and the tree is born again. Is there this divine foresight for restoring trees, and no care for men? And He Who has not suffered to perish that which He gave for man's use, shall He suffer man to perish, whom he made after His own image?

But it seems unbelievable to you that the dead rise again? You foolish person, doesn't what you yourself sow first die before it can be brought to life? Sow any dry seed you want—it is raised up. But you reply that it has the life-juice within itself. And our body has its blood, has its own moisture. This is the life-juice of our body. So I think the objection that some people raise is refuted—that a dry twig does not come back to life—and then they try to use this argument against the flesh. For the flesh is not dry, since all flesh comes from clay, clay comes from moisture, and moisture from the earth. Then again, many growing plants, though always fresh, spring from dry and sandy soil, since the earth itself supplies sufficient moisture for itself. Does the earth, which continually restores all things, fail when it comes to humanity? From what has been said, it is clear that we must not doubt that this is more in accordance with nature than contrary to it. For it is natural that all living things should rise again, but contrary to nature that they should perish.

57. But it appears incredible to you that the dead rise again? You foolish one, that which you yourself sow, does it not first die that it may be quickened? 1 Corinthians 15:36 Sow any dry seed you please, it is raised up. But, you answer, it has the life-juice in itself. And our body has its blood, has its own moisture. This is the life-juice of our body. So that I think that the objection is exploded which some allege that a dry twig does not revive, and then endeavour to argue from this to the prejudice of the flesh. For the flesh is not dry, since all flesh is of clay, clay comes from moisture — moisture from the earth. Then, again, many growing plants, though always fresh, spring from dry and sandy soil, since the earth itself supplies sufficient moisture for itself. Does the earth then, which continually restores all things, fail with regard to man? From what has been said it is clear that we must not doubt that it is rather in accordance with than contrary to nature; for it is natural that all things living should rise again, but contrary to nature that they should perish.

We come now to a point that greatly troubles the pagans: how can the earth restore those whom the sea has swallowed up, or whom wild beasts have torn to pieces or devoured? This necessarily brings us to the conclusion that the doubt is not about belief in resurrection in general, but only about a particular case. For even if we grant that the bodies of those torn to pieces do not rise again, the others still do, and resurrection itself is not disproved—only a certain category would be an exception. Yet I wonder why they think there is any doubt even about these cases, since all things that are from the earth return to the earth and crumble back into earth. And the sea itself mostly casts up onto nearby shores whatever human bodies it has swallowed. Even if this were not so, we should surely believe that it would not be difficult for God to join together what was scattered and unite what was dispersed—God, whom the universe obeys, to whom the mute elements submit and nature serves. It is as though giving life to clay were not a greater wonder than joining it together.

58. We come now to a point which much troubles the heathen, how it can be that the earth should restore those whom the sea has swallowed up, wild beasts have torn to pieces or have devoured. So, then, at last we necessarily come to the conclusion that the doubt is not as to belief in resurrection in general, but as to a part. For, granted that the bodies of those torn in pieces do not rise again, the others do so, and the resurrection is not disproved, but a certain class is an exception. Yet I wonder why they think there is any doubt even concerning these, as though not all things which are of the earth return to the earth, and crumble again into earth. And the sea itself for the most part casts up on neighbouring shores whatever human bodies it has swallowed. And if this were not so, I suppose we are to believe that it would not be difficult for God to join together what was dispersed, to unite what was scattered; God, Whom the universe obeys, to Whom the dumb elements submit and nature serves; as though it were not a greater wonder to give life to clay than to join it together.

That bird in the country of Arabia, which is called the Phoenix, is restored by the renewing fluids of its flesh and comes back to life after dying. Shall we believe that human beings alone are not raised up again? We know from common report and written authorities that this bird has a fixed lifespan of five hundred years. When it knows by some natural instinct that the end of its life is near, it builds for itself a casket of frankincense, myrrh, and other spices. When its work and its time are both finished, it enters the casket and dies. Then a worm emerges from its fluids and gradually grows into the form of the same bird. Its former nature is restored, and carried by the rowing motion of its wings, it begins again the course of its renewed life and fulfills a debt of gratitude. For it carries that casket—whether it is the tomb of its body or the cradle of its resurrection—in which it died when leaving life and rose again while dying, from Ethiopia to Lycaonia. By the resurrection of this bird, the people of those regions understand that a period of five hundred years has been completed. For that bird, the five hundredth year is the year of resurrection, but for us it is the thousandth. It has its resurrection in this world; we have ours at the end of the world. Many also think that this bird kindles its own funeral pyre and comes back to life from its own ashes.

59. That bird in the country of Arabia, which is called the Phoenix, restored by the renovating juices of its flesh, after being dead comes to life again: shall we believe that men alone are not raised up again? Yet we know this by common report and the authority of writings, namely, that the bird referred to has a fixed period of life of five hundred years, and when by some warning of nature it knows that the end of its life is at hand, it furnishes for itself a casket of frankincense and myrrh and other perfumes, and its work and the time being together ended, it enters the casket and dies. Then from its juices a worm comes forth, and grows by degrees into the fashion of the same bird, and its former habits are restored, and borne up by the oarage of its wings it commences once more the course of its renewed life, and discharges a debt of gratitude. For it conveys that casket, whether the tomb of its body or the cradle of its resurrection, in which quitting life it died, and dying it rose again, from Ethiopia to Lycaonia; and so by the resurrection of this bird the people of those regions understand that a period of five hundred years is accomplished. So to that bird the five hundredth is the year of resurrection, but to us the thousandth: it has its resurrection in this world, we have ours at the end of the world. Many think also that this bird kindles its own funeral pile, and comes to life again from its own ashes.

But if we examine nature more carefully, it may seem to provide a stronger basis for our faith. Let us think back to the origin and beginning of human creation. You are men and women, and you are not unfamiliar with the things that relate to human nature. If some of you lack this knowledge, you still know that we are born from nothing. Yet how tiny is the beginning from which we grow to be so great! Even if I do not speak more plainly, you still understand what I mean, or rather what I choose not to say. Where, then, does this head come from, and that marvelous face, whose maker we do not see? We see the finished work, designed for various purposes and functions. Where does this upright form come from, this tall stature, this ability to act, this sharpness of understanding, this capacity for walking upright? Certainly the workings of nature are hidden from us, but what they accomplish is evident. You too were once seed, and your body is the seed of what will rise again. Listen to Paul and learn that you are this seed: It is sown in corruption, it shall rise in incorruption; it is sown in dishonor, it shall rise in glory; it is sown in weakness, it shall rise in power; it is sown a natural body, it shall rise a spiritual body. You too, then, are sown just as other things are—why do you marvel if you shall rise again as others shall? But you believe regarding them because you see, and you do not believe this because you do not see it: Blessed are they that have not seen, and yet have believed.

60. But perhaps nature if more deeply investigated will seem to give a deeper reason for our belief: let our thoughts turn back to the origin and commencement of the creation of man. You are men and women, you are not ignorant of the things which have to do with human nature, and if any of you have not this knowledge, you know that we are born of nothing. But how small an origin for being so great as we are! And if I do not speak more plainly, yet you understand what I mean, or rather what I will not say. Whence, then, is this head, and that wonderful countenance, whose maker we see not? We see the work, it is fashioned for various purposes and uses. Whence is this upright figure, this lofty stature, this power of action, this quickness of perception, this capacity for walking upright? Doubtless the organs of nature are not known to us, but that which they effect is known. Thou too wast once seed, and your body is the seed of that which shall rise again. Listen to Paul and learn that you are this seed: It is sown in corruption, it shall rise in incorruption; it is sown in dishonour, it shall rise in glory; it is sown in weakness, it shall rise in power; it is sown a natural body, it shall rise a spiritual body. Thou also, then, art sown as are other things, why do you wonder if you shall rise again as shall others? But you believe as to them, because you see, you believe not this, because you see it not: Blessed are they that have not seen, and yet have believed. John 20:29

However, before the right season comes, these things are not believed either, because not every season is suited for planting seeds. Wheat is sown at one time and comes up at another. The vine is planted at one time, but at another time the budding twigs begin to shoot, the foliage grows thick, and the grape is formed. The olive is planted at one time, but at another time, as if pregnant and heavy with its offspring of berries, it bends down under the weight of its fruit. But before the proper period arrives for each, the yield is held back, and what bears fruit does not control the timing of its bearing. One can see the mother of all at one time covered with mold, at another bare of crops, at another green and full of flowers, at another dried up. Any piece of land that wanted to be always clothed and never to lay aside the golden dress of its grain, or the green dress of the meadows, would be barren in itself and deprived of the profit of its own produce, which it would have transferred to others.

61. However, before the season comes, those things also are not believed, for every season is not suited for the raising of seeds. Wheat is sown at one time, and comes up at another; at one time the vine is planted, at another the budding twigs begin to shoot, the foliage grows luxuriant, and the grape is formed; at one time the olive is planted, at another time, as though pregnant and loaded with its offspring of berries, it is bent down by the abundance of its fruit. But before its own period arrives for each, the produce is restricted, and that which bears has not the age of bearing in its own power. One may see the mother of all at one time disfigured with mould, at another bare of produce, at another green and full of flowers, at another dried up. Any spot which might wish to be always clothed and never to lay aside the golden dress of its seeds, or the green dress of the meadows, would be barren in itself and unendowed with the gain of its own produce which it would have transferred to others.

So then, even if you will not believe in our resurrection by faith or by example, you will believe by experience. For many products, such as the vine, the olive, and various fruits, the end of the year is the proper time for ripening. And for us also the consummation of the world, like the end of the year, has set the proper time for rising again. And it is fitting that the resurrection of the dead occurs at the consummation of the world, so that after the resurrection we will not have to fall back into this evil age. For this reason Christ suffered so that He might deliver us from this evil world, so that the temptations of this world would not overthrow us again, and it would not harm us to come back to life if we came back to life only for sin.

62. So, then, even if you will not believe in our resurrection by faith nor by example, you will believe by experience. For many products, as the vine, the olive, and different fruits, the end of the year is the fit time for ripening; and for us also the consummation of the world, as though the end of the year has set the fitting time for rising again. And fitly is the resurrection of the dead at the consummation of the world, lest after the resurrection we should have to fall back into this evil age. For this cause Christ suffered that He might deliver us from this evil world; lest the temptations of this world should overthrow us again, and it should be an injury to us to come again to life, if we came to life again for sin.

63. So we have both a reason and a time for the resurrection: a reason because nature remains consistent with itself in everything it produces and does not fail only in the generation of human beings; a time because all things are produced at the end of the year. For the seasons of the world make up one year. What wonder if the year is one since the day is one. For on one day the Lord hired the laborers to work in the vineyard, when He said, Why stand ye here all the day idle? Matthew 20:6

63. So then we have both a reason and a time for the resurrection: a reason because nature in all its produce remains consistent with itself, and does not fail in the generation of men alone; a time because all things are produced at the end of the year. For the seasons of the world consist of one year. What wonder if the year be one since the day is one. For on one day the Lord hired the labourers to work in the vineyard, when He said, Why stand ye here all the day idle? Matthew 20:6

The starting points of all things are seeds. And the Apostle to the Gentiles has said that the human body is a seed. So after sowing, there follows in order the substance necessary for the resurrection. But even if there were no substance and no starting point, who could think it difficult for God to create humanity anew from wherever He wishes and however He wishes? Who commanded the world to come into being out of no material and no substance? Look at the heaven, see the earth. Where do the fires of the stars come from? Where do the sphere and rays of the sun come from? Where does the globe of the moon come from? Where do the mountain heights, the hard rocks, the wooded groves come from? Where do the air spread all around and the waters, whether contained or flowing freely, come from? But if God made all these things out of nothing (for He spoke and they were made, He commanded and they were created), why should we be amazed that what has existed should be brought to life again, since we see produced what had not existed before?

64. The causes of the beginnings of all things are seeds. And the Apostle of the Gentiles has said that the human body is a seed. 1 Corinthians 15:43 And so in succession after sowing there is the substance needful for the resurrection. But even if there were no substance and no cause, who could think it difficult for God to create man anew whence He will and as He wills. Who commanded the world to come into being out of no matter and no substance? Look at the heaven, behold the earth. Whence are the fires of the stars? Whence the orb and rays of the sun? Whence the globe of the moon? Whence the mountain heights, the hard rocks, the woody groves? Whence are the air diffused around, and the waters, whether enclosed or poured abroad? But if God made all these things out of nothing (for He spoke and they were made, He commanded and they were created), why should we wonder that which has been should be brought to life again, since we see produced that which had not been?

It is remarkable that though they do not believe in the resurrection, they still show such thoughtful concern to prevent the human race from perishing by claiming that souls pass and migrate into other bodies so that the world may not come to an end. But let them explain which is more difficult: for souls to migrate, or to return; to come back to what is their own, or to seek out new dwelling places.

65. It is a cause for wonder that though they do not believe in the resurrection, yet in their kindly care they make provision that the human race should not perish, and so say that souls pass and migrate into other bodies that the world may not pass away. But let them say which is the most difficult, for souls to migrate, or to return; come back to that which is their own, or seek for fresh dwelling places.

Those who have not been taught may doubt, but for us who have read the Law, the Prophets, the Apostles, and the Gospel, it is not lawful to doubt. For who can doubt when he reads: "And in that time all your people shall be saved who are written in the book; and many of those who sleep in the graves of the earth shall arise with one opening, some to everlasting life, and others to shame and everlasting confusion. And those who have understanding shall shine as the brightness of the firmament, and many of the just shall be as the stars forever." He spoke well of the rest of those who sleep, so that one may understand that death does not last forever, but like sleep is experienced for a time and is then put off at its appointed time. And he shows that the course of that life which shall be after death is better than that which is passed in sorrow and pain before death, since the former is compared to the stars, while the latter is assigned to trouble.

66. But let those who have not been taught doubt. For us who have read the Law, the Prophets, the Apostles, and the Gospel it is not lawful to doubt. For who can doubt when he reads: And in that time shall all your people be saved which is written in the book; and many of them that sleep in the graves of the earth shall arise with one opening, these to everlasting life, and those to shame and everlasting confusion. And they that have understanding shall shine as the brightness of the firmament, and of the just many shall be as the stars forever. Well, then, did he speak of the rest of those that sleep, that one may understand that death lasts not for ever, which like sleep is undergone for a time, and is put off at its time; and he shows that the progress of that life which shall be after death is better than that which is passed in sorrow and pain before death, inasmuch as the former is compared to the stars, the latter is assigned to trouble.

And why should I gather together what is written elsewhere: "You shall raise me up and I will praise You"? Or that other passage in which holy Job, after experiencing the miseries of this life and overcoming all adversity through his virtuous patience, promised himself a recompense for present evils in the resurrection, saying: "You shall raise up this body of mine which has suffered many evils." Isaiah also, proclaiming the resurrection to the people, says that he is the announcer of the Lord's message, for we read: "For the mouth of the Lord has spoken, and they shall say in that day." And what the mouth of the Lord declared that the people should say is set forth later on, where it is written: "Because of Your fear, O Lord, we have been with child and have brought forth the Spirit of Your salvation, which You have poured forth upon the earth. They that inhabit the earth shall fall, they shall rise that are in the graves. For the dew which is from You is health for them, but the land of the wicked shall perish. Go, O my people, and enter into your chambers; hide yourself for a little while until the Lord's wrath passes by."

67. And why should I bring together what is written elsewhere: You shall raise me up and I will praise You. Or that other passage in which holy Job, after experiencing the miseries of this life, and overcoming all adversity by his virtuous patience, promised himself a recompense for present evils in the resurrection, saying: You shall raise up this body of mine which has suffered many evils. Isaiah also, proclaiming the resurrection to the people, says that he is the announcer of the Lord's message, for we read thus: For the mouth of the Lord has spoken, and they shall say in that day. Isaiah 25:8-9 And what the mouth of the Lord declared that the people should say is set forth later on, where it is written: Because of Your fear, O Lord, we have been with child and have brought forth the Spirit of Your Salvation, which You have poured forth upon the earth. They that inhabit the earth shall fall, they shall rise that are in the graves. For the dew which is from You is health for them but the land of the wicked shall perish. Go, O my people, and enter into your chambers; hide yourself for a little until the Lord's wrath pass by.

How well he used the image of chambers to point to the tombs of the dead, where we are hidden for a brief time so that we may be better prepared to face God's judgment, which will test us with the indignation our wickedness deserves. The person who is hidden and at rest is therefore alive, as if withdrawing from our midst and retreating so that the misery of this world will not trap him in tighter snares. The heavenly scriptures affirm through the voices of the prophets that the joy of the resurrection is reserved for him, and that the wholeness of their freed bodies is brought about by God's work. The use of dew as a sign is fitting, since it causes all the life-giving seeds of the earth to grow. What wonder is it, then, if the dust and ashes of our decaying body also become vigorous through the richness of heavenly dew, and by receiving this life-giving moisture the forms of our limbs are reshaped and joined together again?

68. How well did he by the chambers point out the tombs of the dead, in which for a brief space we are hidden, that we may be better able to pass to the judgment of God, which shall try us with the indignation due for our wickednesses. He, then, is alive who is hidden and at rest, as though withdrawing himself from our midst and retiring, lest the misery of this world should entangle him with closer snares, for whom the heavenly oracles affirm by the voices of the prophets that the joy of the resurrection is reserved, and the soundness of their freed bodies procured by the divine deed. And dew is well used as a sign, since by it all vital seeds of the earth are raised to growth. What wonder is it, then, if the dust and ashes also of our failing body grow vigorous by the richness of the heavenly dew, and by the reception of this vital moistening the shapes of our limbs are refashioned and connected again with each other?

Ezekiel the holy prophet teaches and describes with a complete explanation how strength is given back to the dry bones, how the senses return, movement is added, and the sinews come back, how the joints of the human body grow strong, how the bones that were completely dry are clothed with restored flesh, and how the path of the veins and the flow of blood is covered by the veil of skin stretched over them. As we read, the reviving crowd of human bodies seems to rise up at the very words of the prophet, and one can see on the wide plain the new growth springing forth.

69. And the holy prophet Ezekiel teaches and describes with a full exposition how vigour is restored to the dry bones, the senses return, motion is added, and the sinews coming back, the joints of the human body grow strong; how the bones which were very dry are clothed with restored flesh, and the course of the veins and the flow of the blood is covered by the veil of the skin drawn over them. As we read, the reviving multitude of human bodies seems to spring up under the very words of the prophet, and one can see on the widespread plain the new seed shoot forth.

If the wise men of ancient times believed that a crop of armed warriors sprang up in the region of Thebes from sowing the hydra's teeth—even though it is clearly established that seeds of one kind cannot be changed into another kind of plant, nor produce offspring different from their own seeds, so that humans should spring from serpents and flesh from teeth—how much more should it be believed that whatever has been sown rises again in its own nature, and that crops do not differ from their seed, that soft things do not spring from hard things, nor hard from soft, nor is poison changed into blood; but that flesh is restored from flesh, bone from bone, blood from blood, the bodily fluids from fluids. Can you then, you pagans, who are able to accept such a transformation, deny a restoration of the physis? Can you refuse to believe the oracles of God, the Gospel, and the prophets, while you believe empty myths?

70. But if the wise men of old believed that a crop of armed men sprang up in the district of Thebes from the sowing of the hydra's teeth, whereas it is certainly established that seeds of one kind cannot be changed into another kind of plant, nor bring forth produce differing from its own seeds, so that men should spring from serpents and flesh from teeth; how much more, indeed, is it to be believed that whatever has been sown rises again in its own nature, and that crops do not differ from their seed, that soft things do not spring from hard, nor hard from soft, nor is poison changed into blood; but that flesh is restored from flesh, bone from bone, blood from blood, the humours of the body from humours. Can you then, you heathen, who are able to assert a change, deny a restoration of the nature? Can you refuse to believe the oracles of God, the Gospel, and the prophets, who believe empty fables?

But let us now hear the prophet himself, who speaks as follows: The hand of the Lord was upon me, and the Lord led me forth in the Spirit, and placed me in the middle of the plain, and it was full of human bones. And He led me through them all around, and behold, there were very many bones on the surface of the plain, and they were very dry. And He said to me: Son of man, can these bones live? And I said: Lord, You know. And He said to me: Prophesy over these bones, and you shall say to them: O you dry bones, hear the word of the Lord. Thus says the Lord to these bones: Behold I bring upon you the Spirit of life, and I will lay sinews upon you, and will bring up flesh upon you, and will stretch skin over you, and will put My Spirit into you, and you shall live, and know that I am the Lord. And I prophesied as He commanded me. And it came to pass when I was prophesying all these things, behold, there was a great earthquake.

71. But let us now hear the prophet himself, who speaks thus: The hand of the Lord was upon me, and the Lord led me forth in the Spirit, and placed me in the midst of the plain, and it was full of men's bones; and He led me through them round about, and, lo, there were very many bones on the face of the plain, and they were very dry. And He said to me: Son of man, can these bones live? And I said: Lord, You know; and He said to me: Prophesy over these bones, and you shall say unto them: O you dry bones, hear the word of the Lord. Thus says the Lord to these bones: Behold I bring upon you the Spirit of life, and I will lay sinews upon you, and will bring up flesh upon you, and will stretch skin over you, and will put My Spirit into you, and you shall live, and know that I am the Lord. And I prophesied as He commanded me. And it came to pass when I was prophesying all these things, lo, there was a great earthquake. Ezekiel 37:1-7

72. Notice how the prophet shows that the bones had hearing and movement before the Spirit of life was poured upon them. Earlier, the dry bones are commanded to hear, as if they possessed the sense of hearing, and the prophet's words indicate that each bone then came to its proper joint, for we read: "And the bones came together, each one to its joint. And I beheld, and, lo, sinews and flesh were forming upon them, and skin came upon them from above, and there was no Spirit in them." Ezekiel 5:7

72. Note how the prophet shows that there was hearing and movement in the bones before the Spirit of life was poured upon them. For, above, both the dry bones are bidden to hear, as if they had the sense of hearing, and that upon this each of them came to its own joint is pointed out by the words of the prophet, for we read as follows: And the bones came together, each one to its joint. And I beheld, and, lo, sinews and flesh were forming upon them, and skin came upon them from above, and there was no Spirit in them. Ezekiel 5:7

Great is the Lord's lovingkindness that the prophet is made a witness of the future resurrection, so that we too might see it through his eyes. For not everyone could be taken as a witness, but in that one person all of us are witnesses, since neither does falsehood come upon a holy man, nor error upon so great a prophet.

73. Great is the lovingkindness of the Lord, that the prophet is taken as a witness of the future resurrection, that we, too might see it with his eyes. For all could not be taken as witnesses, but in that one all we are witnesses, for neither does lying come upon a holy man, nor error upon so great a prophet.

Nor should it seem at all improbable that at God's command the bones were fitted again to their joints, since we have countless instances where nature has obeyed heaven's commands. The earth was commanded to bring forth green plants, and it did so. The rock, when touched by the rod, gave forth water for the thirsty people, and the hard stone poured out streams by God's mercy for those parched with heat. What else did the rod changing into a serpent signify, except that by God's will living things can be produced from lifeless things? Do you think it more incredible that bones should come together when commanded than that streams should turn back or the sea flee? For the prophet testifies: The sea saw it and fled, Jordan was driven back. There can be no doubt about this fact, which was proven by the rescue of one people and the destruction of another—the waves of the sea stood restrained and at the same time surrounded one people and poured back upon the other to their death, overwhelming one but preserving the other. And what do we find in the Gospel itself? Did not the Lord himself prove there that the sea grew calm at a word, the clouds were driven away, the blasts of wind yielded, and that on the quieted shores the mute elements obeyed God?

74. Nor ought it to appear at all improbable, that at the command of God the bones were fitted again to their joints, since we have numberless instances in which nature has obeyed the commands of heaven; as the earth was bidden to bring forth the green herb, Genesis 1:11 and did bring it forth; as the rock at the touch of the rod gave forth water for the thirsting people; and the hard stone poured forth streams by the mercy of God for those parched with heat. What else did the rod changed into a serpent Exodus 4:3 signify, than that at the will of God living things can be produced from those that are without life? Do you think it more incredible that bones should come together when bidden, than that streams should be turned back or the sea flee? For thus does the prophet testify: The sea saw it and fled, Jordan was driven back. Nor can there be any doubt about this fact, which was proved by the rescue of one and the destruction of the other of two peoples, that the waves of the sea stood restrained, and at the same time surrounded one people, and poured back upon the other for their death, that they might overwhelm the one, but preserve the other. And what do we find in the Gospel itself? Did not the Lord Himself prove there that the sea grew calm at a word, the clouds were driven away, the blasts of the winds yielded, and that on the quieted shores the dumb elements obeyed God?

Let us move on to the other points so we may see how the dead are brought to life by the Spirit of life, how those lying in their graves rise up, and how the tombs are opened: And He said to me, Prophesy, son of man, and say to the Spirit, Come from the four winds of heaven, O Spirit, and breathe upon these dead, that they may live. And I prophesied as He commanded me, and the Spirit of life entered into them, and they lived, and stood up on their feet, an exceeding great company. And the Lord spoke to me, saying, Son of man, these bones are the whole house of Israel. For they say, Our bones have become dry, our hope is lost, we shall perish. Therefore, prophesy and say, Thus says the Lord: Behold I will open your graves, and will bring you up out of your graves into the land of Israel, and you shall know that I am the Lord, when I shall open your graves, and bring forth My people out of the graves, and shall put My Spirit in you, and place you in your own land, and you shall know that I am the Lord; I have spoken, and I will perform it, says the Lord.

75. But let us go on with the other points, that we may observe how by the Spirit of life the dead are quickened, they that lie in the graves arise, and the tombs are opened: And He said to me: Prophesy, son of man, and say to the Spirit, Come from the four winds of heaven, O Spirit, and breathe upon these dead, that they may live. And I prophesied as He commanded me, and the Spirit of life entered into them, and they lived, and stood up on their feet, an exceeding great company. And the Lord spoke unto me, saying: Son of man, these bones are the whole house of Israel. For they say, Our bones have become dry, our hope is lost, we shall perish. Therefore, prophesy and say: Thus says the Lord: Behold I will open your graves, and will bring you up out of your graves into the land of Israel, and you shall know that I am the Lord, when I shall open your graves, and bring forth My people out of the graves, and shall put My Spirit in you, and place you in your own land, and you shall know that I am the Lord; I have spoken, and I will perform it, says the Lord. Ezekiel 37:9-14

We notice here how the activities of the Spirit of life are taken up again; we understand the way the dead are raised when the tombs are opened. And is it really surprising that the graves of the dead are unsealed at the Lord's command, when the whole earth from its farthest reaches is shaken by a single thunderclap, the sea floods over its boundaries, and then holds back the course of its waves? And finally, the person who has believed that the dead will rise again in a moment, in the blink of an eye, at the last trumpet (for the trumpet will sound), will be caught up among the first in the clouds to meet Christ in the air; the person who has not believed will be left behind and subject himself to judgment by his own unbelief.

76. We notice here how the operations of the Spirit of life are again resumed; we know after what manner the dead are raised from the opening tombs. And is it in truth a matter of wonder that the sepulchres of the dead are unclosed at the bidding of the Lord, when the whole earth from its utmost limits is shaken by one thunderclap, the sea overflows its bounds, and again checks the course of its waves? And finally, he who has believed that the dead shall rise again in a moment, in the twinkling of an eye, at the last trump (for the trumpet shall sound), 1 Corinthians 15:52 shall be caught up among the first in the clouds to meet Christ in the air; 1 Thessalonians 4:17 he who has not believed shall be left, and subject himself to the sentence by his own unbelief.

The Lord also shows us in the Gospel, to come now to specific examples, in what manner we shall rise again. For He raised not only Lazarus, but the faith of all people; and if you believe as you read, your spirit also, which was dead, revives with Lazarus. For what does it mean that the Lord went to the tomb and cried with a loud voice, "Lazarus, come forth," except that He would give us visible proof, would set forth an example of the future resurrection? Why did He cry with a loud voice, as though He were not accustomed to work in the Spirit, to command in silence, except that He might show that which is written: "In a moment, in the twinkling of an eye, at the last trumpet the dead shall rise again incorruptible"? For the raising of the voice corresponds to the sound of trumpets. And He cried, "Lazarus, come forth." Why is the name added, except perhaps lest one person might seem to be raised instead of another, or that the resurrection might appear to be accidental rather than commanded.

77. The Lord also shows us in the Gospel, to come now to instances, after what manner we shall rise again. For He raised not Lazarus alone, but the faith of all; and if you believe, as you read, your spirit also, which was dead, revives with Lazarus. For what does it mean, that the Lord went to the sepulchre and cried with a loud voice, Lazarus, come forth, John 11:43 except that He would give us a visible proof, would set forth an example of the future resurrection? Why did He cry with a loud voice, as though He were not wont to work in the Spirit, to command in silence, but only that He might show that which is written: In a moment, in the twinkling of an eye, at the last trump the dead shall rise again incorruptible? 1 Corinthians 15:52 For the raising of the voice answers to the peal of trumpets. And He cried, Lazarus, come forth. Why is the name added, except perchance lest one might seem to be raised instead of another, or that the resurrection were rather accidental than commanded.

So the dead man heard and came out of the tomb, with his hands and feet bound in burial cloths, and his face wrapped in a cloth. Imagine, if you can, how he moves forward with closed eyes, directs his steps with bound feet, and moves as though free with fastened limbs. The wrappings remained on him but did not restrain him; his eyes were covered yet they saw. So he could see even as he was rising, walking, and leaving the tomb. For when the power of the divine command was at work, physis did not require its own functions, and, brought to an extreme situation, no longer obeyed its own course but the divine will. The bonds of death were broken before those of the grave. The power of moving was exercised before the means of moving were supplied.

78. So, then, the dead man heard, and came forth from the tomb, bound hand and foot with grave cloths, and his face was bound with a napkin. Conceive, if you can, how he makes his way with closed eyes, directs his steps with bound feet, and moves as though free with fastened limbs. The bands remained on him but did not restrain him, his eyes were covered yet they saw. So, then, he saw who was rising again, who was walking, who was leaving the sepulchre. For when the power of the divine command was working, nature did not require its own functions, and brought, as it were, into extremity, obeyed no longer its own course, but the divine will. The bands of death were burst before those of the grave. The power of moving was exercised before the means of moving were supplied.

If this amazes you, consider who gave the command, and you will stop wondering. It was Jesus Christ, the Power of God, the Life, the Light, the Resurrection of the dead. The Power lifted up the one who was lying down, the Life produced his steps, the Light drove away the darkness and restored his sight, the Resurrection renewed the gift of life.

79. If you marvel at this, consider Who gave the command, that you may cease to wonder; Jesus Christ. the Power of God, the Life, the Light, the Resurrection of the dead. The Power raised up him that was lying prostrate, the Life produced his steps, the Light drove away the darkness and restored his sight, the Resurrection renewed the gift of life.

80. Perhaps it troubles you that the Jews were the ones who rolled away the stone and removed the burial cloths, and you may be concerned about who will move the stone from your tomb. As if He who could restore the spirit could not remove the stone; or He who made the paralyzed man walk could not break the bonds; or He who gave light to covered eyes could not uncover the face; or He who could renew the order of nature could not split the stone! But so that those who will not believe with their heart may believe their eyes, they remove the stone, they see the corpse, they smell the stench, they loosen the grave cloths. They cannot deny that the one they see rising again is dead; they see the signs of death and the proofs of life. What if, while they are working, they are converted by the very labor itself? What if, while they listen, they believe their own ears? What if, while they look, they are instructed by their own eyes? What if, while they loosen the bonds, they free their own minds? What if, while Lazarus is being unbound, the people is set free, while they release Lazarus, they themselves return to the Lord? For finally, many who had come to Mary, seeing what had happened, believed.

80. Perchance it may trouble you that the Jews took away the stone and loosened the grave cloths, and you may haply be anxious as to who shall move the stone from your tomb. As though He Who could restore the Spirit could not remove the stone; or He Who made the bound to walk could not burst the bonds; or He Who had shed light upon the covered eyes could not uncover the face; or He Who could renew the course of nature could not cleave the stone! But, in order that they may believe their eyes who will not believe with their heart, they remove the stone, they see the corpse, they smell the stench, they loose the grave cloths. They cannot deny that he is dead whom they behold rising again; they see the signs of death and the proofs of life. What if, while they are busied, they are converted by the very toil itself? What if, while they hear, they believe their own ears? What if, while they behold, they are instructed by their own eyes? What if, while they loose the bonds, they free their own minds? What if, while Lazarus is being unbound, the people is set free, while they let Lazarus go, themselves return to the Lord? For, lastly, many who had come to Mary, seeing what had taken place, believed.

81. And this was not the only example that our Lord Jesus Christ presented, but He raised others as well, so that we might at least believe based on more numerous instances. He raised the young man again, moved by the tears of his widowed mother, when He came and touched the bier, and said: Young man, I say unto you, arise, and the one who was dead sat up and began to speak. As soon as he heard, he immediately sat up, he immediately spoke. The working of power, then, is one thing, the order of nature is another.

81. And this was not the only instance which our Lord Jesus Christ set forth, but He raised others also, that we might at any rate believe more numerous instances. He raised the young man again, moved by the tears of his widowed mother, when He came and touched the bier, and said: Young man, I say unto you, arise, and he that was dead sat up and began to speak. Luke 14:7-8 As soon as he heard he immediately sat up, he immediately spoke. The working of power, then, is one thing, the order of nature is another.

And what should I say about the daughter of the synagogue ruler, at whose death crowds were weeping and flute-players were playing? The funeral ceremonies were being carried out because everyone was certain she had died. How quickly the spirit returns at the Lord's word, the reviving body rises up, and food is taken so that the proof of life can be believed!

82. And what shall I say of the daughter of the ruler of the synagogue, at whose death multitudes were weeping and the flute-players piping? For the funeral solemnities were being performed because of the conviction of death. How quickly at the word of the Lord does the spirit return, the reviving body rise up, and food is taken, that the evidence of life may be believed! Mark 5:38-43

And why should we be surprised that the soul is restored at God's word, or that flesh returns to the bones, when we recall the dead who were raised by touching the prophet's body? Elijah prayed and raised a dead child. Peter, in Christ's name, commanded Tabitha to rise and walk, and the poor people rejoiced and believed because of the food she had provided for them—and shall we not believe for the sake of our own salvation? They obtained the resurrection of another through their tears—shall we not believe that ours is obtained through Christ's Passion? When he gave up his spirit, Christ demonstrated that he died for our resurrection by accomplishing the pattern of resurrection itself. For as soon as he cried out again with a loud voice and gave up his spirit, the earth shook, the rocks split, the tombs were opened, and many bodies of the saints who had died were raised. After his resurrection, they came out of the tombs, entered the holy city, and appeared to many people.

83. And why should we wonder that the soul is restored at the word of God, that flesh returns to the bones, when we remember the dead raised by the touch of the prophet's body? Elijah prayed, and raised the dead child. Peter in the name of Christ bade Tabitha rise and walk, Acts 9:40 and the poor rejoicing believed for the food's sake which she ministered to them, and shall we not believe for our salvation's sake? They purchased the resurrection of another by their tears, shall we not believe in the purchase of ours by the Passion of Christ? Who when He gave up the ghost, in order to show that He died for our resurrection, worked out the course of the resurrection; for so soon as He cried again with a loud voice and gave up the ghost, the earth did quake, and the rocks were rent, and the tombs were opened, and many bodies of the saints which slept arose, and, going forth out of the tombs after His resurrection, came into the holy city and appeared unto many. Matthew 27:50-53

If these things happened when He gave up the ghost, why should we think them incredible when He returns to judgment? Especially since this earlier resurrection is a pledge of that future resurrection, and a pattern of that reality which is to come. Indeed, it is actually truth itself rather than just a pattern. Who, then, at the Lord's resurrection opened the graves, gave a hand to those who were rising, and showed them the road to find the holy city? If there was no one, it was certainly the Divine Power working in the bodies of the dead. Should anyone seek the aid of man where one sees the work of God?

84. If these things happened when He gave up the ghost, why should we think them incredible when He shall return to judgment? Especially since this earlier resurrection is a pledge of that future resurrection, and a pattern of that reality Which is to come; indeed, it is rather itself truth than a pattern. Who, then, at the Lord's resurrection opened the graves, gave a hand to those who were rising, showed them the road to find the holy city? If there was no one, it was certainly the Divine Power which was working in the bodies of the dead. Shall one seek for the aid of man where one sees the work of God?

Divine action has no need of human help. God commanded that the heavens should come into existence, and it was done. He determined that the earth should be created, and it was created. Who carried the stones together on his shoulders? Who provided the funding? Who gave assistance to God as He worked? These things were made in a moment. Do you want to know how quickly? He spoke and they were made. If the elements spring up at a word, why should the dead not rise at a word? For though they are dead, they once lived, once had the breath of life for feeling and strength for acting. And there is a very great difference between never having been capable of life and having become lifeless. The devil said: Command this stone that it become bread. He confesses that at the command of God nature can be transformed. Do you not believe that at the command of God nature can be remade?

85. Divine action has no need of human assistance. God commanded that the heavens should come into existence, and it was done; He determined that the earth should be created, and it was created. Who carried together the stones on his shoulders? Who supplied the expenses? Who furnished assistance to God as He toiled? These things were made in a moment. Would you know how quickly? He spoke and they were made. If the elements spring up at a word, why should the dead not rise at a word? For though they be dead, yet they once lived, once had the breath of life for feeling, and strength for acting; and there is a very great difference between not having been capable of life, and having remained lifeless. The devil said: Command this stone that it become bread. Luke 4:3 He confesses that at the command of God nature can be transformed, do you not believe that at the command of God nature can be remade?

86. Philosophers argue about the movement of the sun and the structure of the heavens, and there are people who think these philosophers should be trusted even though they are ignorant about what they're discussing. They have never climbed up into the heavens, nor measured the sky, nor examined the universe with their own eyes. None of them was with God in the beginning, none of them has said about God: When He was preparing the heavens I was with Him, I was with Him as a master workman, I was the one in whom He delighted. So if these philosophers are believed, why is God not believed, when He says: As the new heavens and the new earth, which I make to remain before Me, says the Lord, so shall your name and your descendants abide; and month shall follow month, and sabbath shall follow sabbath, and all flesh shall come into My presence to worship in Jerusalem, says the Lord God; and they shall go out, and shall see the bodies of those who have rebelled against Me. For their worm shall not die and their fire shall not be quenched and they shall be a spectacle to all flesh.

86. Philosophers dispute about the course of the sun and the system of the heavens, and there are those who think that these should be believed when they are ignorant of what they are talking about. For neither have they climbed up into the heavens, nor measured the sky, nor examined the universe with their eyes; for none of them was with God in the beginning, none of them has said of God: When He was preparing the heavens I was with Him, I was with Him as a master workman, I was he in whom He delighted. If, then, they are believed, is God not believed, Who says: As the new heavens and the new earth, which I make to remain before Me, says the Lord; so shall your name and your seed abide; and month shall be after month, and sabbath after sabbath, and all flesh shall come in My sight to worship in Jerusalem, says the Lord God; and they shall go forth, and shall see the limbs of men who have transgressed against Me. For their worm shall not die and their fire shall not be quenched and they shall be a sight to all flesh. Isaiah 66:22-24

If the earth and heaven are to be renewed, why should we doubt that man, for whose sake heaven and earth were made, can be renewed? If the transgressor is reserved for punishment, why should not the righteous be kept for glory? If the worm of sins does not die, how can the flesh of the righteous perish? For the resurrection, as the very form of the word shows, is this: that what has fallen should rise again, that which has died should come to life again.

87. If the earth and heaven are renewed, why should we doubt that man, on account of whom heaven and earth were made, can be renewed? If the transgressor be reserved for punishment, why should not the just be kept for glory? If the worm of sins does not die, how shall the flesh of the just perish? For the resurrection, as the very form of the word shows, is this, that what has fallen should rise again, that which has died should come to life again.

And this is the pattern and basis of justice: since body and soul act together as one (for what the soul has conceived, the body has carried out), each must come to judgment, and each must be either handed over to punishment or kept for glory. For it would seem almost inconsistent that, since the law of the mind fights against the law of the flesh, and the mind often does what it hates when sin dwelling in a person acts, the mind—guilty of a fault shared with another—should be subjected to penalty while the flesh, the source of the evil, should enjoy rest. What has not sinned alone should not suffer alone, nor should what has not fought alone with the help of grace attain glory alone.

88. And this is the course and ground of justice, that since the action of body and soul is common to both (for what the soul has conceived the body has carried out), each should come into judgment, and each should be either given over to punishment or reserved for glory. For it would seem almost inconsistent that, since the law of the mind fights against the law of the flesh, and the mind often, when sin dwelling in man acts, does that which it hates; the mind guilty of a fault shared by another should be subjected to penalty, and the flesh, the author of the evil, should enjoy rest: and that should alone suffer which had not sinned alone, or should alone attain to glory, not having fought alone with the help of grace.

The reason, unless I am mistaken, is complete and just, but I do not need to have a reason from Christ. If I am convinced by reason, I reject faith. Abraham believed God. Let us also believe Him, so that we who are heirs of his race may also be heirs of his faith. David likewise believed, and therefore he spoke. Let us also believe so that we may be able to speak, knowing that He who raised up the Lord Jesus will raise us up also with Jesus. For God, who never lies, promised this. The Truth promised this in His Gospel when He said: This is the will of Him that sent Me, that of all that which He has given Me I should lose nothing, but should raise it up at the last day. And He thought it was not enough to have said this once, but emphasized it by repeating it explicitly, for this follows: For this is the will of My Father, who sent Me, that everyone who sees the Son and believes in Him should have eternal life, and I will raise him up at the last day.

89. The reason, unless I am mistaken, is complete and just, but I do not require a reason from Christ. If I am convinced by reason I reject faith. Abraham believed God, Genesis 15:6 let us also believe Him, that we who are heirs of his race may also be heirs of his faith. David likewise believed, and therefore did he speak; let us also believe that we may be able to speak, knowing that He Who raised up the Lord Jesus shall raise up us also with Jesus. 2 Corinthians 4:14 For God, Who never lies, promised this; the Truth promised this in His Gospel, when He said: This is the will of Him that sent Me, that of all that which He has given Me I should lose nothing, but should raise it up at the last day. John 6:39 And He thought it not sufficient to have said this once, but marked it by express repetition, for this follows: For this is the will of My Father, Who sent Me, that every one that sees the Son and believes in Him should have eternal life, and I will raise him up at the last day.

Who was it that said this? Truly, it was He who, when dead, raised up many bodies of the departed. If we do not believe God, shall we not believe the evidence? Do we not believe what He promised, since He did even what He did not promise? And what reason would He have had for dying if He had not also had a reason for rising again? For since God could not die, Wisdom could not die; and since what had not died could not rise again, flesh is assumed that can die, so that while that which is naturally subject to death dies, that which had died should rise again. For the resurrection could not be accomplished except by man, since just as death came by man, so too the resurrection of the dead came by man.

90. Who was He that said this? He in truth Who when dead raised up many bodies of the departed. If we believe not God, shall we not believe evidence? Do we not believe what He promised, since He did even that which He did not promise? And what reason would He have had for dying, had He not also had a reason for rising again? For, seeing that God could not die, Wisdom could not die; and inasmuch as that could not rise again which had not died, flesh is assumed, which can die, that while that, whose nature it is, dies, that which had died should rise again. For the resurrection could not be effected except by man; since, as by man came death, so too by man came the resurrection of the dead. 1 Corinthians 15:21

So, then, man rose because man died; man was raised again, but God raised him. Then it was man according to the Flesh, now God is all in all. For now we know not Christ according to the flesh, but we possess the grace of that Flesh, so that we know Him as the firstfruits of those who rest, the firstborn of the dead. Now the firstfruits are undoubtedly of the same nature and kind as the remaining fruits. The first of these are offered to God as a petition for a richer increase, as a holy thank-offering for all gifts, and as a kind of libation of that nature which has been restored. Christ, then, is the firstfruits of those who rest. But is this referring to His own people who are at rest, who are held as if freed from death by a kind of sweet slumber, or to all those who are dead? As in Christ all die, so too in Christ shall all be made alive. So, then, just as the firstfruits of death were in Adam, so also the firstfruits of the resurrection are in Christ.

91. So, then, man rose because man died; man was raised again, but God raised him. Then it was man according to the Flesh, now God is all in all. 1 Corinthians 15:28 For now we know not Christ according to the flesh, 2 Corinthians 5:16 but we possess the grace of that Flesh, so that we know Him the firstfruits of them that rest, 1 Corinthians 15:23 the firstborn of the dead. Colossians 1:18 Now the first-fruits are undoubtedly of the same nature and kind as the remaining fruits, the first of which are offered to God as a petition for a richer increase, as a holy thank-offering for all gifts, and as a kind of libation of that nature which has been restored. Christ, then, is the firstfruits of them that rest. But is this of His own who are at rest, who, as it were, freed from death, are holden by a kind of sweet slumber, or of all those who are dead? As in Christ all die, so too in Christ shall all be made alive. 1 Corinthians 15:22 So, then, as the firstfruits of death were in Adam, so also the firstfruits of the resurrection are in Christ.

All people rise again, but no one should lose heart, and the righteous should not grieve over the common destiny of rising again, since they await the chief reward of their virtue. Indeed all will rise again, but as the Apostle says, each in his own order. The fruit of Divine Mercy is common to all, but the order of merit differs. The day gives light to all, the sun warms all, the rain makes everyone's possessions fruitful with nourishing showers.

92. All men rise again, but let no one lose heart, and let not the just grieve at the common lot of rising again, since he awaits the chief fruit of his virtue. All indeed shall rise again, 1 Corinthians 15:23 but, as says the Apostle, each in his own order. The fruit of the Divine Mercy is common to all, but the order of merit differs. The day gives light to all, the sun warms all, the rain fertilises the possessions of all with genial showers.

We are all born, and we shall all rise again, but in each state—whether of living or of living again—grace differs and the condition differs. For in a moment, in the twinkling of an eye, at the last trumpet, the dead shall rise incorruptible and we shall be changed. Moreover, in death itself some rest, and some live. Rest is good, but life is better. And so the Apostle rouses the one who is resting to life, saying: Rise, you that sleep, and arise from the dead, and Christ shall give you light. Therefore he is aroused so that he may live, so that he may be like Paul, so that he may be able to say: For we that are alive shall not prevent those that are asleep. He is not speaking here of the common manner of life and the breath which we all equally enjoy, but of the merit of the resurrection. For having said, And the dead which are in Christ shall rise first, he adds further: And we that are alive shall together with them be caught up in the clouds, to meet Christ in the air.

93. We are all born, and we shall all rise again, but in each state, whether of living or of living again, grace differs and the condition differs. For, in a moment, in the twinkling of an eye, at the last trump, the dead shall rise incorruptible and we shall be changed. 1 Corinthians 15:52 Moreover, in death itself some rest, and some live. Rest is good, but life is better. And so the Apostle rouses him that is resting to life, saying: Rise, you that sleep, and arise from the dead, and Christ shall give you light. Ephesians 5:14 Therefore he is aroused that he may live, that he may be like to Paul, that he may be able to say: For we that are alive shall not prevent those that are asleep. 1 Thessalonians 4:14 He speaks not here of the common manner of life, and the breath which we all alike enjoy, but of the merit of the resurrection. For, having said, And the dead which are in Christ shall rise first, he adds further; And we that are alive shall together with them be caught up in the clouds, to meet Christ in the air. 1 Thessalonians 4:17

Paul certainly died, and through his honorable suffering exchanged the life of the body for everlasting glory. Did he then deceive himself when he wrote that he would be caught up alive in the clouds to meet Christ? We read the same about Enoch and Elijah, and you too shall be caught up in the Spirit. Look—the chariot of Elijah, the fire, though not seen, are prepared so that the righteous may ascend, the innocent be carried forth, and your life may not know death. For indeed the apostles did not know death, according to what was said: "Truly, truly, I say to you, many of those standing here shall not taste death until they see the Son of Man coming in His kingdom." For he lives who has nothing in him which can die, who does not have from Egypt any shoe or bond, but has put it off before laying aside the service of this body. And so Enoch alone is not alive, for he alone was not caught up. Paul also was caught up to meet Christ.

94. Paul certainly is dead, and by his honourable passion exchanged the life of the body for everlasting glory; did he then deceive himself when he wrote that he should be caught up alive in the clouds to meet Christ? We read the same too of Enoch Genesis 5:24 and of Elijah, and thou too shall be caught up in the Spirit. Lo the chariot of Elijah, lo the fire, though not seen are prepared, that the just may ascend, the innocent be borne forth, and your life may not know death. For indeed the apostles knew not death, according to that which was said: Verily, verily, I say unto you, many of those standing here shall not taste death until they see the Son of man coming in His kingdom. Matthew 16:28 For he lives, who has nothing in him which can die, who has not from Egypt any shoe or bond, but has put it off before laying aside the service of this body. And so not Enoch alone is alive, for not he alone was caught up; Paul also was caught up to meet Christ.

95. The patriarchs also live, because God could not be called the God of Abraham, Isaac, and Jacob unless the dead were living. He is not the God of the dead but of the living. And we too will live if we are willing to imitate the actions and character of our predecessors. We marvel at the rewards given to the patriarchs—let us imitate their faithfulness. We speak of the grace they received—let us follow their obedience. Let us not be enticed by appetite and fall into the snares of the world. Let us seize the opportunity, the commandment of the Law, the mercy of our calling, and the desire for suffering. The patriarchs left their own land—let us leave behind in our intention the power of the body. Let us depart in intention as they departed in exile. But they did not consider it exile when the fear of God caused it and necessity did not force it. They exchanged their land for another soil—let us exchange earth for heaven. They changed their earthly dwelling—let us change in spirit. To them Wisdom showed the heaven illuminated with stars—let it enlighten the eyes of our heart. In this way the type agrees with the truth, and the truth with the type.

95. The patriarchs also live, for God could not be called the God of Abraham, of Isaac, and of Jacob, except the dead were living; for He is not the God of the dead but of the living. Luke 20:38 And we, too, shall live if we be willing to copy the deeds and habits of our predecessors. We are astonished at the rewards of the patriarchs, let us copy their faithfulness; we tell of their grace, let us follow their obedience; let us not, enticed by appetite, fall into the snares of the world. Let us lay hold of the opportunity, of the commandment of the Law, the mercy of our vocation, the desire of suffering. The patriarchs went forth from their own land, let us go forth in purpose from the power of the body; let us go forth in purpose as they in exile; but they esteemed that not to be exile which the fear of God caused, necessity did not enforce. They changed their land for another soil, let us change earth for heaven; they changed in earthly habitation, let us change in spirit. To them Wisdom showed the heaven illuminated with stars, Genesis 15:5 let it enlighten the eyes of our heart. Thus does the type agree with the truth, and the truth with the type.

Abraham was ready to welcome strangers, faithful toward God, devoted in service, and quick to act. He saw the Trinity in a type when he added religious duty to hospitality. While seeing Three, he worshipped One. He preserved the distinction of the Persons, yet addressed one Lord. He offered to Three the honor of his gift while acknowledging one Power. It was not learning but grace that spoke in him, and he believed better what he had not learned than we who have learned. No one had corrupted the representation of the truth, and so he sees Three but worships the Unity. He brings out three measures of fine meal and slays one victim, recognizing that one sacrifice is sufficient, but a triple gift—one victim, an offering of three. And in the four kings, who does not understand that he subjected to himself the elements of material creation and all earthly things through a sign by which the Lord's Passion was prefigured? He was faithful in war, moderate in his triumph, in that he preferred not to become richer by the gifts of men, but by those of God.

96. Abraham, ready to receive strangers, faithful towards God, devoted in ministering, quick in his service, saw the Trinity in a type; Genesis 18:2 he added religious duty to hospitality, when beholding Three he worshipped One, and preserving the distinction of the Persons, yet addressed one Lord, he offered to Three the honour of his gift, while acknowledging one Power. It was not learning but grace which spoke in him, and he believed better what he had not learned than we who have learned. No one had falsified the representation of the truth, and so he sees Three, but worships the Unity. He brings forth three measures of fine meal, and slays one victim, considering that one sacrifice is sufficient, but a triple gift; one victim, an offering of three. And in the four kings, Genesis xiv who does not understand that he subjected to himself the elements of the material creation, and all earthly things in a sign whereby the Lord's Passion was prefigured? Faithful in war, moderate in his triumph, in that he preferred not to become richer by the gifts of men, but by those of God.

Abraham believed that he could father a son in his old age, and as a father he judged himself capable of sacrificing his son. His fatherly love did not waver when duty strengthened the old man's hand, for he knew that his son would be more pleasing to God when sacrificed than when left unharmed. Therefore he brought his beloved son to be sacrificed, and promptly offered the one he had received so late in life. He was not held back by being called by the name of father, even when his son called him Father and he answered, My son. These are precious expressions of love, but God's commands are loved even more. And so, although their hearts felt for each other, their resolve remained firm. The father's hand stretched out the knife over his son, and the father's heart struck the blow so that the sentence would not fail to be carried out. He feared that the stroke might miss, that his hand might fail. He felt the stirrings of fatherly affection, but did not shrink from the work of obedience, and he hurried to obey even when he heard the voice from heaven. Let us then place God before all those we love—father, brother, mother—so that He may preserve for us those we love, just as in Abraham's case we see the generous Rewarder rather than the servant.

97. He believed that he when old could beget a son, Genesis 15:6 and judged himself when a father able to sacrifice his son; nor did his fatherly affection tremble when duty aided the right hand of the old man, Genesis 22:11 for he knew that his son would be more acceptable to God when sacrificed than when whole. Therefore he brings his well-beloved son to be sacrificed, and offered promptly him whom he had received late; nor is he restrained by being called by the name of father, when his son called him Father, and he replied, My son. Dear pledges of love are these names, but the commands of God are loved still more. And so although their hearts felt for each other, their purpose remained firm. The father's hand stretched out the knife over his son, and the father's heart struck the blow that the sentence might not fail of being carried out; he feared lest the stroke should miss, lest his right hand should fail. He felt the movings of fatherly affection, but did not shrink from the work of submission, and hastened his obedience, even when he heard the voice from heaven. Let us then set God before all those whom we love, father, brother, mother, that He may preserve for us those whom we love, as in the case of Abraham we behold rather the liberal Rewarder than the servant.

The father did offer his son, but God is satisfied not by blood but by dutiful obedience. He showed the ram in the thicket in place of the boy, so that He might restore the son to his father while still providing a victim for the priest. And so Abraham was not stained with his son's blood, nor was God deprived of the sacrifice. The prophet spoke, and neither gave in to boastfulness nor remained obstinate, but took the ram in exchange for the boy. And by this is shown all the more how piously he offered the one whom he now so gladly received back. And you, if you offer your gift to God, do not lose it. But we cling to our own possessions; God gave His only Son for us, yet we refuse to give ours. Abraham saw this and recognized the mystery, that salvation would come to us from the Tree, nor did it escape his notice that in this one and the same sacrifice it was One who seemed to be offered, but Another who could actually be slain.

98. The father offered indeed his son, but God is appeased not by blood but by dutiful obedience. He showed the ram in the thicket Genesis 22:13 in the stead of the lad, that He might restore the son to his father, and yet the victim not fail the priest. And so Abraham was not stained with his son's blood, nor was God deprived of the sacrifice. The prophet spoke, and neither yielded to boastfulness nor continued obstinate, but took the ram in exchange for the lad. And by this is shown the more how piously he offered him whom he now so gladly received back. And thou, if you offer your gift to God, dost not lose it. But we are tenacious of our own; God gave His only Son for us, Romans 8:32 we refuse ours. Abraham saw this and recognized the mystery, that salvation should be to us from the Tree, nor did it escape his notice that in one and the same sacrifice it was One that seemed to be offered, Another which could be slain.

Let us imitate Abraham's devotion, Isaac's goodness, and Isaac's purity. Isaac was clearly a good and chaste man, full of devotion toward God and chaste toward his wife. He did not return evil for evil, he yielded to those who tried to drive him out, and he received them back when they repented. He was neither violent toward those who insulted him nor stubborn toward those who showed him kindness. He fled from conflict when he left others, yet he was ready to forgive when he received them back, and even more generous in his goodness when he forgave them. People sought out his company, and he gave them a feast of enjoyment as well.

99. Let us, then, imitate the devotion of Abraham, let us imitate the goodness of Isaac, let us imitate his purity. The man was plainly good and chaste, full of devotion towards God, chaste towards his wife. He returned not evil for evil, yielded to those who would thrust him out, received them again on their repentance, neither violent towards insolence, nor stubborn towards kindness. Fleeing from strife when he went away from others, ready to forgive when he received them again, and still more lavish of goodness when he forgave them. The fellowship of his company was sought, he gave in addition a feast of pleasure.

In Jacob, too, let us imitate the type of Christ, and let there be some likeness of his actions in ourselves. We will have our share with him if we imitate him. He was obedient to his mother, he yielded to his brother, he served his father-in-law, and he sought his wages from the increase of the flocks, not from dividing them. There was no greedy division where his portion brought such gain. Nor was that sign without purpose—the ladder from earth to heaven where the future fellowship between men and angels through the cross of Christ was seen—whose thigh was injured, so that in his thigh he might recognize the Heir of his body, and foretell through the injury to his thigh the Passion of his Heir.

100. In Jacob, too, let us imitate the type of Christ, let there be some likeness of his actions in ourselves. We shall have our share with him, if we imitate him. He was obedient to his mother, he yielded to his brother, he served his father-in-law, he sought his wages from the increase, not from a division of the flocks. There was no covetous division, where his portion brought such gain. Nor was that sign without a purpose, the ladder from earth to heaven, Genesis 28:12 wherein was seen the future fellowship between men and angels through the cross of Christ, whose thigh was paralyzed, Genesis 32:25 that in his thigh he might recognize the Heir of his body, and foretell by the paralyzing of his thigh the Passion of his Heir.

We see, then, that heaven is open to virtue, and this privilege does not belong only to a few. For many will come from the east and the west, and the north and the south, and will sit down in the kingdom of God (Matthew 8:11), expressing the enjoyment of perpetual rest since the motions of their souls are stilled. Let us follow Abraham in our conduct, so that he may receive us into his bosom and cherish us with loving embrace, like Lazarus the inheritor of his humility surrounded by his own special virtues. The followers of the holy patriarch, approved by God, cherish us not in a bodily bosom, but in a clothing, so to speak, of good works. Do not be deceived, the Apostle says, God is not mocked (Galatians 6:7).

101. We see, then, that heaven is open to virtue, and that this is the privilege not only of a few: For many shall come from the east and from the west, and the north and the south, and shall sit down in the kingdom of God, Matthew 8:11 giving expression to the enjoyment of perpetual rest since the motions of their souls are stilled. Let us follow Abraham in our habits, that he may receive us into his bosom, and cherish us with loving embrace, like Lazarus the inheritor of his humility surrounded by his own special virtues. The followers of the holy patriarch, approved of God, cherish us not in a bodily bosom, but in a clothing as it were of good works. Be not deceived, says the Apostle, God is not mocked. Galatians 6:7

We have seen, then, how serious an offense it is not to believe in the resurrection. For if we do not rise again, then Christ died in vain, and Christ did not rise again. For if He did not rise for us, He certainly did not rise at all, since He had no need to rise for Himself. The universe rose again in Him, heaven rose again in Him, earth rose again in Him, for there will be a new heaven and a new earth. But where was the necessity of a resurrection for Him whom the claims of death did not hold? For though He died as man, He was free even in hell itself.

102. We have seen, then, how grave an offense it is not to believe the resurrection; for if we rise not again, then Christ died in vain, then Christ rose not again. 1 Corinthians 15:13 For if He rose not for us, He certainly rose not at all, for He had no need to rise for Himself. The universe rose again in Him, the heaven rose again in Him, the earth rose again in Him, for there shall be a new heaven and a new earth. Revelation 21:1 But where was the necessity of a resurrection for Him Whom the claims of death held not? For though He died as man, yet was He free in hell itself.

103. Do you want to know how free He is? "I have become as a man that has no help, free among the dead." He is rightly called free because He had the power to raise Himself, as it is written: "Destroy this temple, and in three days I will raise it up." He is rightly called free because He had descended to rescue others. For He was made as a man—not merely in appearance, but truly fashioned as such, for He is man, and who can fully know Him? For, being made in the likeness of men and being found in fashion as a man, He humbled Himself, becoming obedient even to death, so that through that obedience we might see His glory, the glory as of the Only-begotten of the Father, according to Saint John. For this is how the statement of Scripture is preserved: if both the glory of the Only-begotten and the nature (physis) of perfect man are preserved in Christ.

103. Will you know how free? I have become as a man that has no help, free among the dead. And well is He called free, Who had power to raise Himself, according to that which is written: Destroy this temple, and in three days I will raise it up. John 2:19 And well is He called free, Who had descended to rescue others. For He was made as a man, not, indeed, in appearance only, but so fashioned in truth, for He is man, and who shall know Him? For, being made in the likeness of men, and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, Philippians 2:7-8 in order that through that obedience we might see His glory, the glory as of the Only-begotten of the Father, John 1:14 according to Saint John. For thus is the statement of Scripture preserved, if both the glory of the Only-begotten and the nature of perfect man are preserved in Christ.

So He needed no helper. For He needed none when He created the world, and therefore needed none when He chose to redeem it. No representative, no messenger, but the Lord Himself made it whole. He spoke and it was done. The Lord Himself made it whole, Himself in every part, because all things came into being through Him. For who could help Him in whom all things were created and by whom all things hold together? Who could help Him who makes all things in an instant, and raises the dead at the last trumpet? The last, not because He could not raise them at the first, or the second, or the third, but because an order is maintained—not so that a difficulty might finally be overcome, but so that the appointed number might be fulfilled.

104. And so He needed no helper. For He needed none when He made the world, so as to need none when He would redeem it. No legate, no messenger, but the Lord Himself made it whole. He spoke and it was done. The Lord Himself made it whole, Himself in every part, because all things were by Him. For who should help Him in Whom all things were created and by Whom all things consist? Colossians 1:17 Who should help Him Who makes all things in a moment, and raises the dead at the last trump? 1 Corinthians 15:52 The last, not as though He could not raise them at the first, or the second, or the third, but an order is observed, not that a difficulty may be at last overcome, but that the prescribed number be accomplished.

I think it's now time to discuss the trumpets, since my discourse is approaching its end, so that the trumpet may also signal the conclusion of my address. We read of seven trumpets in the Revelation of John, which seven angels received. There you read that when the seventh angel sounded his trumpet, there was a great voice from heaven, saying: The kingdom of this world has become the kingdom of our God and of His Christ, and He shall reign for ever and ever. The word trumpet is also used for a voice, as you read: Behold a door opened in heaven, and the first voice which I heard, like a trumpet speaking with me and saying, Come up here, and I will show you the things which must come to pass. We also read: Blow the trumpet at the beginning of the month [the new moon]; and again elsewhere: Praise Him with the sound of the trumpet.

105. But it is now time, I think, to speak of the trumpets since my discourse is nearing its end, that the trumpet may also be the sign of the finishing of my address. We read of seven trumpets in the Revelation of John, which seven angels received. Revelation 8:2 And there you read that when the seventh angel sounded his trumpet, there was a great voice from heaven, saying: The kingdom of this world has become the kingdom of our God and of His Christ, and He shall reign for ever and ever. Revelation 11:15 The word trumpet is also used for a voice, as you read: Behold a door opened in heaven, and the first voice which I heard, as of a trumpet speaking with me and saying, Come up hither, and I will show you the things which must come to pass. Revelation 4:1 We read also: Blow up the trumpet at the beginning of the month [the new moon]; and again elsewhere: Praise Him with the sound of the trumpet.

We should therefore use all our effort to understand what the trumpets signify, so that we don't accept them like superstitious old women as just part of a story, and thereby risk thinking things unworthy of spiritual teaching or unsuitable to the dignity of Scripture. For when we read that our warfare is not against flesh and blood, but against spiritual hosts of wickedness in high places, we should not think of fleshly weapons, but of such weapons as are mighty before God. It is not enough to see the trumpet or hear its sound unless we understand what the sound means. For if the trumpet gives an uncertain sound, how can anyone prepare himself for war? Therefore it is important that we understand the meaning of the trumpet's voice, so that we don't appear as barbarians when we either hear or speak such trumpet-sounds. And so when we speak, let us pray that the Holy Spirit would interpret them for us.

106. Therefore we ought with all our power to observe what is the signification of the trumpets, lest, accepting them, like old women, as part of the story, we should be in danger if we were to think things unworthy of spiritual teaching, or not befitting the dignity of the Scriptures. For when we read that our warfare is not against flesh and blood, but against spiritual hosts of wickedness, which are in high places, Ephesians 6:12 we ought not to think of weapons of the flesh, but of such as are mighty before God. 2 Corinthians 10:4 It is not enough that one see the trumpet or hear its sound, unless one understands the signification of the sound. For if the trumpet give an uncertain sound, how shall one prepare himself for war? 1 Corinthians 14:8 Wherefore it is important that we understand the meaning of the voice of the trumpet, lest we seem barbarians, when we either hear or utter trumpet-sounds of this sort. And therefore when we speak, let us pray that the Holy Spirit would interpret them to us.

Let us investigate what we read in the Old Testament about the different kinds of trumpets, keeping in mind that the festivals the Law required of the Jews are a shadow of heavenly joys and celestial festivals. Here we find the shadow, there the truth. We should strive to reach the truth through the shadow. The pattern of this truth is expressed in the following way, where we read that the Lord said to Moses: Speak to the children of Israel, saying, In the seventh month, on the first day of the month, there shall be a rest for you, a memorial of blowing of trumpets, and it shall be called holy to you. You shall not do any servile work, and you shall kindle a whole burnt offering to the Lord. And in the Book of Numbers: The Lord spoke to Moses, saying: Make two trumpets of beaten silver work, and they shall serve you for calling the assembly and for the journeying of the camp. You shall blow with them, and all the congregation shall gather together at the door of the tabernacle of witness. But if you blow with one trumpet, all the princes and leaders of Israel shall come to you. You shall blow a signal with the trumpet the first time, and they shall move the camp forward and place it on the east. You shall blow a signal with the trumpet the second time, and they shall move the camp forward and place it towards Libanus. You shall blow a signal with the trumpet the third time, and they shall move the camp forward which shall be placed towards the north. You shall blow a signal with the trumpet the fourth time, and they shall move the camp forward which shall be placed towards the north. They shall blow a signal with the trumpet when they move forward. When you gather together the assembly, blow with the trumpet, but not the signal. The sons of Aaron, the priests, shall blow with the trumpets, and it shall be a statute for you forever throughout your generations. But if you go out to war in your own land against the adversaries who resist you, you shall sound a signal with the trumpets and you shall be remembered before the Lord and have deliverance from your enemies. Also in the days of your gladness, on your feast days, and on your new moons, you shall blow with the trumpets at your whole burnt sacrifices and at your peace offerings, and it shall be a memorial for you before the Lord, says the Lord.

107. Let us, then, investigate what we read in the Old Testament concerning the kinds of trumpets, considering that those festivals which were enjoined on the Jews by the Law are the shadow of joys above and of heavenly festivals. For here is the shadow, there the truth. Let us endeavour to attain to the truth by means of the shadow. Of which truth the figure is expressed in this manner, where we read that the Lord said to Moses: Speak unto the children of Israel, saying, In the seventh month, on the first day of the month, shall be a rest unto you, a memorial of blowing of trumpets, it shall be called holy unto you. You shall not do any servile work, and you shall kindle a whole burnt-offering unto the Lord. Leviticus 23:24-25 And in the Book of Numbers: The Lord spoke unto Moses, saying: Make you two trumpets of beaten work, of silver shall you make them, and they shall be to you for calling the assembly and for the journeying of the camp. And you shall blow with them, and all the congregation shall be gathered together at the door of the tabernacle of witness. But if you blow with one trumpet, all the princes and leaders of Israel shall come to you; and you shall blow a signal with the trumpet the first time, and they shall move the camp forward, and place it on the east. And you shall blow a signal with the trumpet the second time, and they shall move the camp forward, and place it towards Libanus. And you shall blow a signal with the trumpet the third time, and they shall move the camp forward, which shall be placed towards the north [Boream]. And you shall blow a signal with the trumpet the fourth time, and they shall move the camp forward, which shall be placed towards the north [Aquilonem]. They shall blow a signal with the trumpet when they move forward. And when you shall gather together the assembly, blow with the trumpet, but not the signal. And the sons of Aaron, the priests, shall blow with the trumpets, and it shall be for you a statute for ever throughout your generations. But if you shall go out to war into your own land, against the adversaries who resist you, you shall sound a signal with the trumpets and you shall be remembered before the Lord, and have deliverance from your dead. Also in the days of your gladness, and on your feast days, and on your new moons, you shall blow with the trumpets, and at your whole burnt sacrifices and at your peace-offerings, and it shall be for you for your memorial before the Lord, says the Lord. Numbers 10:1-10

Should we then measure festival days by eating and drinking? But let no one judge us regarding eating, for we know that the Law is spiritual. Let no one therefore judge us in matters of food or drink, or regarding a feast day or new moons, or a sabbath day, which are a shadow of things to come, but the body is of Christ. Let us then seek the body of Christ which the voice of the Father, from heaven, like the last trumpet, has shown to you at the time when the Jews said that it thundered; the body of Christ, which again the last trumpet shall reveal; for the Lord Himself shall descend from heaven at the voice of the Archangel, and at the trumpet of God, and those who are dead in Christ shall rise again; for where the body is, there too are the eagles, where the body of Christ is, there is the truth.

108. What then? Shall we esteem festival days by eating and drinking? But let no man judge us in respect of eating; for we know that the Law is spiritual. Romans 7:14 Let no man therefore judge us in any meats or in drink, or in respect of a feast day or new moons, or a sabbath day, which are a shadow of the things to come, but the body is of Christ. Colossians 2:16 Let us, then, seek the body of Christ which the voice of the Father, from heaven, as it were the last trumpet, has shown to you at the time when the Jews said that it thundered; John 12:29 the body of Christ, which again the last trump shall reveal; for the Lord Himself shall descend from heaven at the voice of the Archangel, and at the trump of God, and they that are dead in Christ shall rise again; 1 Thessalonians 4:16 for where the body is, there too are the eagles, Luke 17:37 where the body of Christ is, there is the truth.

The seventh trumpet, then, seems to represent the sabbath of the week, which is counted not only in days and years and periods (which is why the number of the jubilee is sacred), but also includes the seventieth year, when the people returned to Jerusalem after remaining seventy years in captivity. In hundreds and in thousands as well, the observance of this sacred number is certainly not overlooked, for it was not without meaning that the Lord said: I have left the seven thousand men who have not bent their knees before Baal. Therefore the shadow of the future rest is represented in time through the days, months, and years of this world, and therefore the children of Israel are commanded by Moses that in the seventh month, on the first day of the month, a rest should be established for everyone at the memorial of the trumpets; and that no servile work should be done, but a sacrifice be offered to God, because at the end of the week, which is like the sabbath of the world, spiritual and not bodily work is required of us. For what is bodily is servile, since the body serves the soul, but innocence makes one free, while guilt reduces one to slavery.

108. The seventh trumpet, then, seems to signify the sabbath of the week, which is reckoned not only in days and years and periods (for which reason the number of the jubilee is sacred), but includes also the seventieth year, when the people returned to Jerusalem, who had remained seventy years in captivity. In hundreds also and in thousands the observation of the sacred number is by no means passed over, for not without a meaning did the Lord say: I have left the seven thousand men, who have not bent their knees before Baal. Therefore the shadow of the future rest is figured in time in the days, months, and years of this world, and therefore the children of Israel are commanded by Moses, that in the seventh month, on the first day of the month, a rest should be established for all at the memorial of the trumpets; and that no servile work should be done, but a sacrifice be offered to God, because that at the end of the week, as it were the sabbath of the world, spiritual and not bodily work is required of us. For that which is bodily is servile, for the body serves the soul, but innocence makes free, guilt reduces to slavery.

109. It was necessary, then, that spiritual things should be made known as in a mirror and in a riddle: "For now we see by means of a mirror, but then face to face" (1 Corinthians 13:12). Now we fight according to the flesh, but then in the Spirit we will see the divine mysteries. Let the character of the true law be expressed in our way of life, since we walk in the image of God, for the shadow of the Law has now passed away. The Jews in the flesh had the shadow, the likeness is ours, and the reality belongs to those who will rise again. For we know that according to the Law there are these three: the shadow, the image or likeness, and the reality. The shadow is in the Law, the image is in the Gospel, and the truth is in the judgment. But all belongs to Christ, and all exists in Christ, whom we cannot now see according to reality, but we see Him in a kind of likeness of future things, of which we have seen the shadow in the Law. Therefore, Christ is not the shadow but the likeness of God—not an empty likeness but the reality. And so the Law came through Moses, for the shadow came through a human being, the likeness came through the Law, and the reality came through Jesus. For reality cannot come from any source other than from reality.

109. It was necessary, then, that spiritual things should be made known as in a mirror and in a riddle; For now we see by means of a mirror, but then face to face. 1 Corinthians 13:12 Now we war after the flesh, then in the Spirit we shall see the divine mysteries. Let, then, the character of the true law be expressed in our manner of life, who walk in the image of God, for the shadow of the Law has now passed away. The carnal Jews had the shadow, the likeness is ours, the reality theirs who shall rise again. For we know that according to the Law there are these three, the shadow, the image or likeness, and the reality; the shadow in the Law, the image in the Gospel, the truth in the judgment. But all is Christ's, and all is in Christ, Whom now we cannot see according to the reality, but we see Him, as it were, in a kind of likeness of future things, of which we have seen the shadow in the Law. So, then, Christ is not the shadow but the likeness of God, not an empty likeness but the reality. And so the Law was by Moses, for the shadow was through man, the likeness was through the Law, the reality through Jesus. For reality cannot proceed from any other source than from reality.

If someone wants to see this Image of God, he must love God so that God will love him in return. He should no longer be a servant but a friend, because he has kept God's commandments, so that he may enter the cloud where God is. He should make for himself two reasonable trumpets of hammered work from tested silver—that is, formed from precious words and beautifully crafted—from which no harsh, shrill sound with a terrifying voice is uttered, but instead high praise to God flows forth with continuous joy. Through the sound of such trumpets the dead are raised—not by the noise of the metal itself, but awakened by the word of truth. Perhaps these are the two trumpets Paul spoke of through the Holy Spirit when he said: I will pray with the Spirit, and I will pray with the understanding, I will sing with the Spirit, and I will sing with the understanding. Without both together, perfect expression seems impossible.

110. If, then, any one desires to see this Image of God, he must love God, that he may be loved by God; and be no longer a servant but a friend, because he has kept the commandments of God, that he may enter into the cloud where God is. Exodus 24:15 Let him make to himself two reasonable trumpets of beaten work of proved silver, that is, composed of precious words and adorned, from which not a harsh shrill sound with dread-inspiring voice may be uttered, but high thanks to God may be poured forth with continuous exultation. For by the voice of such trumpets the dead are raised, not indeed by the sound of the metal, but aroused by the word of truth. And perchance it is those two trumpets by which Paul, through the Divine Spirit, spoke when he said: I will pray with the Spirit, and I will pray with the understanding, I will sing with the Spirit, and I will sing with the understanding; 1 Corinthians 14:15 for the one without the other seems by no means to have perfect utterance.

Yet not everyone has the task of sounding each trumpet, nor does everyone have the responsibility to call together the whole assembly. This privilege is granted to the priests alone and to the ministers of God who sound the trumpets, so that whoever hears and follows to where the glory of the Lord is, and comes to the tabernacle of witness with prompt resolve, may also be able to see the divine works and earn that appointed and eternal home for all his descendants to come. For the war is finished and the enemy put to flight when the grace of the Spirit and the energy of the soul work together.

111. Yet it is not every one's business to sound each trumpet, nor every one's business to call together the whole assembly, but that prerogative is granted to the priests alone, Numbers 10:8 and the ministers of God who sound the trumpets, so that whosoever shall hear and follow there where the glory of the Lord is, and shall with early determination come to the tabernacle of witness, may be able also to see the divine works, and merit that appointed and eternal home for the entire succession of his posterity. For then is the war finished and the enemy put to flight, when the grace of the Spirit and the energy of the soul act together.

And these are also healing trumpets, if someone believes with the heart and confesses with the mouth. For with the heart a person believes unto righteousness, and with the mouth confession is made unto salvation. For with this twofold trumpet a person arrives at that holy land, namely, the grace of the resurrection. Therefore, let them always sound to you, so that you may always hear the voice of God. May the words of the Angels and Prophets always incite and move you, so that you may hasten to the things above.

112. And these are salutary trumpets also, if one believe with the heart, and confess with the mouth; For with the heart man believes unto righteousness, and with the mouth confession is made unto salvation. For with this twofold trumpet man arrives at that holy land, namely, the grace of the resurrection. Let them, then, ever sound to you, that you may ever hear the voice of God; may the utterances of the Angels and Prophets ever incite and move you, that you may hasten to things above.

David had this purpose in mind when he said: For I will pass into the place of the marvellous tabernacle, even to the house of God, with the voice of exultation and thanksgiving, the sound of one that feasts. For enemies are not only overcome by the sound of these trumpets, but without them there could be no rejoicings, festivals, or new moons. For no one can keep festivals or new moons—in which he desires to fill himself with the light of Christ, freed from bodily pleasure and worldly concerns—unless he has received the promises of the Divine Word and believes the message that comes from it. And the sacrifices themselves cannot be pleasing to Christ unless confession of the mouth accompanies them, which according to custom stirs up the people to ask for the grace of God at the priestly offering.

113. David was thinking of this purpose in his breast when he said: For I will pass into the place of the marvellous tabernacle, even to the house of God, with the voice of exultation and thanksgiving, the sound of one that feasts. For not only are enemies overcome by the sound of these trumpets; but without them there could not be rejoicings, and festivals or new moons. For no one, unless he have received the promises of the Divine Word, and believes the message derived therefrom, can keep festivals or new moons, in which he desires to fill himself, freed from bodily pleasure and secular occupation, with the light of Christ. And sacrifices themselves cannot be pleasing to Christ unless confession of the mouth accompanies them, which according to custom stirs up the people to implore the grace of God at the priestly oblation.

Let us be preachers of the Lord and praise Him with the sound of the trumpet. We should not think little or lightly of its power, but understand it in ways that can fill the ear of the mind and enter into the depths of our inmost consciousness. We must not apply what suits the body to the Godhead, nor measure the greatness of Divine Power by human strength. We should not ask how anyone can rise again, or with what kind of body he will come, or how what has been dissolved can come back together again, and what is lost be restored. All these things are accomplished as soon as the Divine Will determines them. What we should expect is not a trumpet sound that the bodily senses can detect, but rather the invisible power of the Majesty of heaven at work. For with God, to will is to do. We do not need to investigate the force required for the resurrection, but rather seek its fruit for ourselves. This will be accomplished all the more easily if, freed from faults, we attain to the fullness of the spiritual mystery, and the renewed flesh receives grace from the Spirit, and the soul obtains from Christ the brightness of eternal light.

114. Let us therefore be preachers of the Lord, and praise Him in the sound of the trumpet, not thinking little or lightly of its power, but such things as can fill the ear of the mind, and enter into the depths of our inmost consciousness, so that we think not that what suits to the body is to be applied to the Godhead, nor measure the greatness of Divine Power by human might, so as to enquire how any one can rise again, or with what kind of body he will come, or how that which has been dissolved can again coalesce, and what is lost be restored, for all these things are accomplished as soon as they are determined by the Divine Will. And it is not a sound of a trumpet distinguishable by the bodily senses which is expected, but the invisible power of the Majesty of heaven operates; for with God to will is to do; nor need we enquire into the force required for the resurrection, but seek its fruit for ourselves. Which will be accomplished all the more easily, if freed from faults we attain to the fullness of the spiritual mystery, and the renewed flesh receives grace from the Spirit, and the soul obtains from Christ the brightness of eternal light.

But these mysteries do not apply only to individuals; they apply to the entire human race. Notice the order of grace according to the pattern of the Law. When the first trumpet sounds, it gathers those toward the east, as the foremost and chosen ones. When the second sounds, it gathers those nearly equal in merit, who, being positioned toward Lebanon, have abandoned the foolishness of the nations. When the third sounds, it gathers those who, tossed about on the sea of this world, have been driven here and there by the waves of this life. When the fourth sounds, it gathers those who have been completely unable to soften the hardness of their hearts through the commandments of spiritual teaching, and are therefore said to be toward the north—for, according to Solomon, the north is a harsh wind.

115. But those mysteries pertain not to individuals only, but to the whole human race. For observe the order of grace according to the type of the Law. When the first trumpet sounds, it collects those towards the east, as the chief and elect; when the second sounds, those nearly equal in merit, who, being placed towards Libanus, have abandoned the follies of the nations; when the third, those who as it were, tossed on the sea of this world, have been driven here and there by the waves of this life; when the fourth, those who have by no means been able sufficiently to soften the hardness of their hearts by the commandments of spiritual utterance, and therefore are said to be towards the north — for, according to Solomon, the north is a hard wind.

Although everyone is raised again in a single moment, each person is raised according to the order of their merits. Therefore, those rise first who yielded early to the impulses of devotion and, going forth before the rising dawn of faith, received the rays of the eternal Sun. This may rightly be said either of the patriarchs in the course of the Old Testament, or of the apostles under the Gospel. The second group consists of those who, forsaking the rites of the Gentiles, passed from unholy error under the training of the Church. The first, then, were from among the fathers, the second from among the Gentiles, for the light of faith took its beginning from the former, and among the latter it will remain until the end of the world. In the third and fourth places, those who are in the south and in the north are raised. The earth is divided into these four regions, the year is made up of these four, the earth is completed in these four, and from these four the Church is gathered. For all who are considered joined to the holy Church by being called by the Divine Name will obtain the privilege of the resurrection and the grace of eternal bliss, for they shall come from the east and west, and from the north and south, and shall sit down in the kingdom of God. Luke 13:26

116. And so although all are raised again in a moment, yet all are raised in the order of their merits. And therefore they rise first, who yielding early to the impulses of devotion, and as it were going forth before the rising dawn of faith, received the rays of the eternal Sun. This one may rightly say either of the patriarchs in the course of the Old Testament, or of the apostles under the Gospel. And the second are they who, forsaking the rites of the Gentiles, passed from unholy error under the training of the Church. So, then, those first were of the fathers, those second of the Gentiles, for the light of faith took its beginning from those, among these it will remain to the end of the world. In the third place and in the fourth, those are raised who are in the south and in the north. The earth is divided into these four, of these four is the year made up, in these four is the earth completed, and from these four is the Church collected. For all who are considered to be joined to holy Church, by being called by the Divine Name, shall obtain the privilege of the resurrection and the grace of eternal bliss, for they shall come from the east and west, and from the north and south, and shall sit down in the kingdom of God. Luke 13:26

For the light with which Christ surrounds His world is no small thing: His rising comes from the height of heaven, and His course extends to its height, and there is no one who can hide from His heat. Through His Goodness He gives light to all. He does not want to reject the foolish but to correct them, and He does not desire to exclude the hard-hearted from the Church but to soften them. Therefore the Church in the Song of Songs and Christ in the Gospel invite them, saying: Come to Me, all you who labor and are heavy laden, and I will give you rest; take My yoke upon you and learn from Me, for I am meek and lowly in heart.

117. For it is no small light wherewith Christ encompasses His world: since His going forth is from the height of heaven, and His progress to the height thereof, nor is there any who can hide himself from His heat. For with His Goodness He enlightens all, and wills not to reject but to amend the foolish, and desires not to exclude the hard-hearted from the Church, but to soften them. And so the Church in the Song of Songs and Christ in the Gospel invites them, saying: Come unto Me, all you who labour and are heavy laden, and I will refresh you; take My yoke upon you and learn of Me, for I am meek and lowly in heart. Matthew 12:28-29

And you may also recognize the voice of the Church's invitation, for she says: Awake, O north wind, and come, south wind, blow upon my garden, and let my ointment flow forth. Let my brother come down into his garden and eat the fruit of his precious trees. For even then, O holy Church, knowing that there would be fruitful works for you from these people too, you promised to your Christ fruit from such as they. You who first said that you were brought into the King's chamber, loving His breast above wine, since you loved Him Who loved you, sought Him Who fed you, and despised dangers for the sake of religion.

118. And you may recognize also the voice of the invitation of the Church, for she says: Awake, O north wind, and come, thou south, blow upon my garden, and let my ointment flow forth. Let my brother come down into his garden and eat the fruit of his precious trees. Song of Songs 4:16 For knowing even then, O holy Church, that from those also there would be fruitful works for you, you promised to your Christ fruit from such as they, thou who first said that you were brought into the King's chamber, loving His breast above wine, since you loved Him Who loved you, sought Him Who fed you, and despised dangers for religion's sake.

119. And then, O Bride, you are called to come from Lebanon, being considered in the Lord's judgment completely beautiful and without fault. For it is written: You are completely beautiful, my love, and there is no fault in you. Come here from Lebanon, my bride, come here from Lebanon.

119. And then, O Bride, you are called to come from Libanus, being in the Lord's judgment all fair and without fault. For thus it is written: You are all fair, my love, and there is no fault in you. Come hither from Libanus, my bride, come hither from Libanus. Song of Songs 4:7-8

120. Afterwards, you, fearing neither rushing waters nor torrents coming down from Lebanon, call the north and south winds, wanting them to blow upon your garden so that your ointment may flow forth upon others, and so that you may offer to Christ in others the manifold fruits of your productiveness.

120. Afterwards, you, fearing no rushing waters, no torrents coming down from Libanus, callest the north and south winds, wishing them to blow upon your garden, that your ointment may flow forth upon others, and that you may offer to Christ in others the manifold fruits of your productiveness.

And so, blessed is the one who observes the words of this prophecy, which has revealed the resurrection to us through clearer testimony, saying: And I saw the dead, great and small, standing before the throne, and they opened the books; and another book was opened, which is the book of life; and the dead were judged out of the things which were written in the books, according to their works. And the sea gave up the dead which were in it, and hell gave up the dead which were in it. We must not, then, question how those whom hell gives up and the sea restores will rise again.

121. And therefore blessed is he who keeps the words of this prophecy, Revelation 21:7 which has revealed the resurrection to us by clearer testimony, saying: And I saw the dead, great and small, standing before the throne, and they opened the books; and another book was opened, which is the book of life; and the dead were judged out of the things which were written in the books, according to their works. And the sea gave up the dead which were in it, and hell gave up the dead which were in it. Revelation 20:12-13 We must, then, not question how they shall rise again, whom hell gives up and the sea restores.

Listen also to when the future grace of the righteous is promised: And I heard, he says, a great voice from the throne saying: Behold, the tabernacle of God is with humanity, and He will dwell with them, and they will be His people, and God Himself will be their God with them: and He will wipe away every tear from their eyes; and death will be no more, nor mourning, nor crying, nor pain, anymore.

122. Hear also when the future grace of the just is promised: And I heard, he says, a great voice from the throne saying: Behold, the tabernacle of God is with men, and He shall dwell with them, and they shall be His people, and God Himself shall be their God with them: and He shall wipe away every tear from their eyes; and death shall be no more, nor mourning, nor crying, nor pain, any more. Revelation 21:3

Compare this present life with that future one, and then choose—if you can—unending bodily existence filled with toil and the wretched misery of the changes we experience: satiety when we get what we want, and disgust that accompanies our pleasures. If God were willing to make these last forever, would you choose them? For if life itself is something to escape from in order to avoid troubles and find rest from miseries, how much more should we seek that rest which will be followed by the eternal pleasure of the resurrection to come, where there is no succession of faults and no enticement to sin?

123. Compare now, if you will, and contrast this life with that; and choose, if you then can, unending bodily existence in toil, and in the wretched misery of such changes as we endure, in satiety when we have our wishes, in that disgust which attends our pleasures. If God were willing to let these last for ever, would you choose them? For if on its own account life is to be escaped from, that there may be an avoidance of troubles and rest from miseries, how much more is that rest to be sought for, which shall be followed by the eternal pleasure of the resurrection to come, where there is no succession of faults, no enticement to sin?

Who is so patient in their suffering that they don't pray for death? Who has such endurance in weakness that they don't wish to die rather than live in a feeble state? Who is so brave in sorrow that they don't desire to escape from it even through death? But if we ourselves are dissatisfied while life continues, even though we know that a limit has been set for it, how much more weary would we become of this life if we saw that the troubles of the body would be with us endlessly! For who would wish to be exempt from death? Or what would be more unbearable than a miserable immortality? If in this life only, he says, we hope in Christ, we are more miserable than all people; not because hoping in Christ is miserable, but because Christ has prepared another life for those who hope in Him. For this life is subject to sin, while that life is reserved for the reward.

124. Who is so patient in suffering as not to pray for death? Who has such endurance in weakness as not to wish rather to die than to live in debility? Who is so brave in sorrow as not to desire to escape from it even by death? But if we ourselves are dissatisfied while life lasts, although we know that a limit is fixed for it, how much more weary should we become of this life if we saw that the troubles of the body would be with us without end! For who is there who would wish to be excepted from death? Or what would be more unendurable than a miserable immortality? If in this life only, he says, we hope in Christ, we are more miserable than all men; 1 Corinthians 15:19 not because to hope in Christ is miserable, but because Christ has prepared another life for those who hope in Him. For this life is liable to sin, that life is reserved for the reward.

The brief stages of our lives bring us so much weariness! The boy longs to be a young man; the youth counts the years until he reaches a more mature age; the young man, ungrateful for the advantages of his vigorous time of life, desires the honor of old age. And so the desire for change comes naturally to everyone, because we are dissatisfied with what we are right now. And finally, even the things we have desired become wearisome to us; and what we have wished to obtain, once we have obtained it, we dislike.

124. And how much weariness do we find that the short stages of our lives bring us! The boy longs to be a young man; the youth counts the years leading to riper age; the young man, unthankful for the advantage of his vigorous time of life, desires the honour of old age. And so to all there comes naturally the desire of change, because we are dissatisfied with that which we now are. And lastly, even the things we have desired are wearisome to us; and what we have wished to obtain, when we have obtained it, we dislike.

Since holy men have often lamented their long stay here, this is not without reason. David lamented it, Jeremiah lamented it, and Elijah lamented it. If we trust wise men—those in whom the Divine Spirit lived—they were hurrying toward better things. And if we look at the judgment of others to confirm that all agree on this point, we find that many great men have chosen death over sorrow, and many have chosen it over fear, considering the fear of death to be worse than death itself. Death is not feared because of evils that belong to it, but is preferred to the miseries of life, since the departure that comes with dying is desired and the dread that belongs to living is avoided.

125. Wherefore holy men have not without reason often lamented their lengthy dwelling here: David lamented it, Jeremiah Jeremiah 20:18 lamented it, and Elijah 1 Kings 19:4 lamented it. If we believe wise men, and those in whom the Divine Spirit dwelt, they were hastening to better things; and if we enquire as to the judgment of others, that we may ascertain that all agree in one opinion, what great men have preferred death to sorrow, what great men have preferred it to fear! esteeming forsooth the fear of death to be worse than death itself. So death is not feared on account of evils which belong to it, but is preferred to the miseries of life, since the departure of the dying is desired and the dread of the living is avoided.

So let's accept this: the Resurrection is preferable to this life. Now then, have even philosophers themselves found anything they would take greater delight in than rising again? Even those who say that souls are immortal do not satisfy me, since they only grant me a partial redemption. What kind of grace is it if I am not wholly benefited? What kind of life is it if God's work in me comes to an end? What kind of righteousness is it that, if death is the end of natural existence, is the same for both the sinner and the just? What kind of truth is it to consider the soul immortal simply because it moves itself and is always in motion? As for what we share with animals in the body, what happens before the body exists is perhaps uncertain, and the truth is not gathered from these distinctions but destroyed by them.

126. So be it, then. Granted that the Resurrection is preferable to this life. What! Have philosophers themselves found anything with which we should have a greater delight to continue than to rise again? Even those indeed who say that souls are immortal do not satisfy me, seeing they only allow me a partial redemption. What grace can that be by which I am not wholly benefited? What life is that if the operation of God dies out in me? What righteousness is that which, if death is the end of natural existence, is common to the sinner and the just? What is that truth, that the soul should be considered immortal, because it moves itself and is always in motion? As regards that which in the body is common to us with beasts, it is perhaps uncertain what happens before the body exists, and the truth is not to be gathered from these differences but destroyed.

But is the opinion of those who say that our souls, when they leave these bodies, migrate into the bodies of beasts or various other living creatures any better? Philosophers themselves usually argue that these are ridiculous fantasies of poets, the kind that might be produced by drinking Circe's drugs. They say that it is not so much those who are depicted as having experienced such things, but rather the minds of those who have invented such tales that are transformed into the forms of various beasts, as if by Circe's cup. For what could be more like a fairy tale than to believe that men could have been changed into the forms of beasts? However, it would be an even greater marvel that the soul which rules man should take on the nature of a beast—so contrary to human nature—and, being capable of reason, should be able to pass over into an irrational animal, than that the form of the body should have been changed. You yourselves, who teach these things, undermine what you teach. For you have abandoned the idea that these monstrous transformations are produced through magic incantations.

127. But is their opinion preferable, who say that our souls, when they have passed out of these bodies, migrate into the bodies of beasts, or of various other living creatures? Philosophers, indeed, themselves are wont to argue that these are ridiculous fancies of poets, such as might be produced by draughts of the drugs of Circe; and they say that not so much they who are represented to have undergone such things, as the senses of those who have invented such tales are changed into the forms of various beasts as it were by Circe's cup. For what is so like a marvel as to believe that men could have been changed into the forms of beasts? How much greater a marvel, however, would it be that the soul which rules man should take on itself the nature of a beast so opposed to that of man, and being capable of reason should be able to pass over to an irrational animal, than that the form of the body should have been changed? You yourselves, who teach these things, destroy what you teach. For you have given up the production of these portentous conversions by means of magic incantations.

Poets say these things playfully, and philosophers criticize them while at the same time imagining that those very things are true of the dead which they consider fictional regarding the living. For those who invented such tales did not intend to claim their own fable was true, but to mock the errors of philosophers who think that the same soul which was accustomed to overcome anger through gentle and humble purpose can now, inflamed by the raging impulses of a lion, become impatient with anger and with unbridled rage, thirst for blood and seek slaughter. Or again, that the soul which once by kingly wisdom used to moderate the various storms of the people and calm them with the voice of reason can now endure to howl in trackless and deserted places like a wolf; or that the soul which, groaning under a heavy burden, used to low in sad complaint over the labors of the plow, now changed into the form of a man, searches for horns on its smooth forehead; or that another soul, which in former times was carried aloft on swift wing to the heights of heaven, now thinks flight is no longer in its power and mourns that it has grown sluggish in the weight of a human body.

128. Poets say these things in sport, and philosophers blame them and at the same time they imagine that those very things are true of the dead which they consider fictitious as regards the living. For they who invented such tales did not intend to assert the truth of their own fable, but to deride the errors of philosophers, who think that that same soul which was accustomed to overcome anger by gentle and lowly purpose, can now, inflamed by the raging impulses of a lion, impatient with anger and with unbridled rage, thirst for blood and seek for slaughter. Or again, that that soul, which as it were by royal counsel used to moderate the various storms of the people, and to calm them with the voice of reason, can now endure to howl in pathless and desert places after the fashion of a wolf; or that that soul which, groaning under a heavy burden, used to low in sad complaint over the labours of the plough, now changed into the fashion of a man, seeks for horns on his smooth brow; or that another, which used of old to be borne aloft on rapid wing to the heights of heaven, now thinks of flight no longer in its power, and mourns that it grows sluggish in the weight of a human body.

Perhaps you destroyed Icarus through some such teaching, because the young man, led on by your persuasion, imagined that he had been a bird. By such means many old men have also been deceived into submitting to severe pain, having unfortunately believed the fables about swans and thought that they, while soothing their pain with mournful songs, would be able to transform their gray hair into soft feathers.

129. Perchance you destroyed Icarus through some such teaching, because the youth, led on by your persuasion, imagined, it may be, that he had been a bird. By such means too have many old men been deceived so as to submit to grievous pain, having unhappily believed the fables about swans, and thought that they, while soothing their pain with mournful strains, would be able to transmute their gray hair into downy feathers.

How unbelievable these things are! How hateful! It is much more appropriate to believe according to nature, according to what happens with every kind of fruit; to believe according to the pattern of what has occurred, according to the words of the prophets, and the heavenly promise of Christ! For what is better than being certain that God's work does not perish, and that those who are made in the image and likeness of God cannot be changed into the forms of animals; since in truth it is not the form of the body but of the spirit that is made after the likeness of God. For how could man, to whom the other kinds of living creatures are subject, transfer with the better part of himself into an animal that is subject to him? Nature does not allow this, and even if nature did, grace would not.

130. How incredible are these things! How odious! How much more fitting is it to believe in accordance with nature, in accordance with what takes place in every kind of fruit; to believe in accordance with the pattern of what has happened, in accordance with the utterances of prophets, and the heavenly promise of Christ! For what is better than to be sure that the work of God does not perish, and that those who are made in the image and likeness of God cannot be transformed into the shapes of beasts; since in truth it is not the form of the body but of the spirit which is made after the likeness of God. For in what manner could man, to whom are subjected the other kinds of living creatures, migrate with the better part of himself into an animal subjected to himself? Nature does not suffer this, and if nature did grace would not.

You pagans hold certain beliefs about one another, and I have observed them. It really should not be surprising that those of you who worship animals would believe that you yourselves can be transformed into animals. But I would prefer that you thought more highly of your own proper dignity, so that you might believe you will exist not among wild beasts, but in the company of angels.

131. But I have seen what you, Gentiles, think of each other, and indeed it ought not to seem strange that you who worship beasts should believe that you can be changed into beasts. But I had rather that you judged better concerning what is due to you, that you may believe that you will be not in the company of wild beasts, but in the companionship of angels.

The soul must depart from the circumstances of this life and the corruptions of the earthly body, and press forward to those heavenly gatherings, though only the saints can reach them and sing praise to God (as we hear in the prophet's words about those who are harping and saying: "For great are Your marvelous works, O Lord God Almighty, just and true are Your ways, You King of the nations; who shall not fear and magnify Your Name, for You only are holy, for all nations shall come and worship before You"), and to see Your marriage feast, O Lord Jesus, in which the Bride is led from earthly to heavenly things, while all rejoice in harmony, for to You all flesh shall come, now no longer subject to transitory things, but joined to the Spirit, to see the chambers decorated with linen, roses, lilies, and garlands. Whose marriage is so decorated? For it is decorated with the purple stripes of confessors, the blood of martyrs, the lilies of virgins, and the crowns of priests.

132. The soul has to depart from the surroundings of this life, and the pollutions of the earthly body, and to press on to those heavenly companies, though it is for the saints alone, to attain to them, and to sing praise to God (as in the prophet's words we hear of those who are harping Revelation 14:2 and saying: For great are Your marvellous works, O Lord God Almighty, just and true are Your ways, Thou King of the nations; who shall not fear and magnify Your Name, for Thou only art holy, for all nations shall come and worship before You), Revelation 15:3-4 and to see Your marriage feast, O Lord Jesus, in which the Bride is led from earthly to heavenly things, while all rejoice in harmony, for to You shall all flesh come, now no longer subject to transitory things, but joined to the Spirit, to see the chambers adorned with linen, roses, lilies, and garlands. Of whom else is the marriage so adorned? For it is adorned with the purple stripes of confessors, the blood of martyrs, the lilies of virgins, and the crowns of priests.

Holy David desired this above everything else for himself, for he says: "One thing I have asked of the Lord, that I will seek after; that I may dwell in the house of the Lord all the days of my life, and see the pleasure of the Lord."

133. Holy David desired beyond all else for himself that he might behold and gaze upon this, for he says: One thing have I asked of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, and see the pleasure of the Lord.

134. It is a pleasure to believe this and a joy to hope for it. Certainly, not to have believed it would be painful, while living in this hope is a grace. But if I am mistaken in this—in preferring to be joined after death with angels rather than with beasts—I am gladly mistaken, and as long as I live I will never allow myself to be robbed of this hope.

134. It is a pleasure to believe this, a joy to hope for it; and certainly, not to have believed it is a pain, to have lived in this hope a grace. But if I am mistaken in this, that I prefer to be associated after death with angels rather than with beasts, I am gladly mistaken, and so long as I live will never suffer myself to be cheated of this hope.

My only comfort is the hope that I will soon come to you, my brother, that your death will not mean a long separation between us, and that through your prayers I may be granted the favor of you quickly calling me to join you, since I long for you. For who should not wish above all else that this corruptible put on incorruption, and this mortal put on immortality, so that we who yield to death because of our bodily weakness, being lifted above our natural state, may no longer need to fear death?

135. For what comfort have I left but that I hope to come quickly to you, my brother, and that your departure will not cause a long severance between us, and that it may be granted me, through your intercessions, that you may quickly call me who long for you. For who is there who ought not to wish for himself beyond all else that this corruptible should put on incorruption, and this mortal put on immortality? 1 Corinthians 15:53 that we who succumb to death through the frailty of the body, being raised above nature, may no longer have to fear death.

We have brought here, dearest brothers, my sacrifice—an undefiled sacrifice, a sacrifice pleasing to God—my lord and brother Satyrus. I did not forget that he was mortal, nor were my feelings mistaken, but grace overflowed even more abundantly. So I have nothing to complain about, but rather have reason to thank God, for I always wanted that if any troubles were to come to either the Church or to me, they should fall on me and on my household instead. Thanks be to God, therefore, that in this time of widespread fear, when everyone dreads what might come from the barbarian invasions, I ended the suffering of everyone through my personal grief, and what I feared for everyone was turned upon me instead. May this be fully accomplished, so that my grief may be a ransom for the grief of all.

1. We have brought hither, dearest brethren, my sacrifice, a sacrifice undefiled, a sacrifice well pleasing to God, my lord and brother Satyrus. I did not forget that he was mortal, nor did my feelings deceive me, but grace abounded more exceedingly. And so I have nothing to complain of, but have cause for thankfulness to God, for I always desired that if any troubles should await either the Church or myself, they should rather fall on me and on my house. Thanks, therefore, be to God, that in this time of common fear, when everything is dreaded from the barbarian movements, I ended the trouble of all by my personal grief, and that I dreaded for all which was turned upon me. And may this be fully accomplished, so that my grief may be a ransom for the grief of all.

Nothing on earth, dearest brethren, was more precious to me, nothing more worthy of love, nothing more dear than such a brother, but public matters come before private ones. And if anyone should ask what his feeling was, he would rather be killed for others than live for himself, because Christ died according to the flesh for all, so that we might learn not to live for ourselves alone.

2. Nothing among things of earth, dearest brethren, was more precious to me, nothing more worthy of love, nothing more dear than such a brother, but public matters come before private. And should any one enquire what was his feeling; he would rather be slain for others than live for himself, because Christ died according to the flesh for all, that we might learn not to live for ourselves alone.

I cannot be ungrateful to God. I must rejoice that I had such a brother rather than grieve that I have lost him, for having him was a gift, while losing him is a debt to be paid. So while I was able, I enjoyed the loan entrusted to me. Now the One who deposited the pledge has taken it back. There is no difference between denying that a pledge has been deposited and grieving when it is returned. Both are untrustworthy, and both put eternal life at risk. It is wrong to refuse repayment, and it is pious to refuse a sacrifice. Furthermore, while a human moneylender can be deceived, the Author of nature, the Lender of all we need, cannot be cheated. Therefore, the larger the loan, the more gratitude is owed for the use of what was given.

3. To this must be added that I cannot be ungrateful to God; for I must rather rejoice that I had such a brother than grieve that I had lost a brother, for the former is a gift, the latter a debt to be paid. And so, as long as I might, I enjoyed the loan entrusted to me, now He Who deposited the pledge has taken it back. There is no difference between denying that a pledge has been deposited and grieving at its being returned. In each there is untrustworthiness, and in each [ eternal] life is risked. It is a fault if you refuse repayment, and piety if you refuse a sacrifice. Since, too, the lender of money can be made a fool of, but the Author of nature, the Lender of all that we need, cannot be cheated. And so the larger the amount of the loan, so much the more gratitude is due for the use of the capital.

4. Therefore, I cannot be ungrateful concerning my brother, for he has given back what was common to nature and has gained what belongs to grace alone. For who would refuse the common lot? Who would grieve that a pledge specially entrusted to him is taken away, since the Father gave up His only Son to death for us? Who would think that he should be exempted from the lot of dying, when he has not been exempted from the lot of being born? It is a great mystery of divine love that not even in Christ was the death of the body made an exception. And although He was the Lord of nature, He did not refuse the law of the flesh which He had taken upon Himself. It is necessary for me to die, but for Him it was not necessary. Could not He Who said of His servant, "If I will that he remain until I come, what is that to you?" have remained as He was, if He had so willed? But by my brother's continued life here, he would have destroyed his reward and my sacrifice. What greater consolation is there for us than that Christ also died according to the flesh? Or why should I weep too violently for my brother, knowing as I do that divine love could not die?

4. Wherefore, I cannot be ungrateful concerning my brother, for he has given back that which was common to nature, and has gained what is peculiar to grace alone. For who would refuse the common lot? Who would grieve that a pledge specially entrusted to him is taken away, since the Father gave up His only Son to death for us? Who would think that he ought to be excepted from the lot of dying, who has not been excepted from the lot of being born? It is a great mystery of divine love, that not even in Christ was exception made of the death of the body; and although He was the Lord of nature, He refused not the law of the flesh which He had taken upon Him. It is necessary for me to die, for Him it was not necessary. Could not He Who said of His servant, If I will that he tarry thus until I come, what is that to you? John 21:22 not have remained as He was, if so He willed? But by continuance of my brother's life here, he would have destroyed his reward and my sacrifice. What is a greater consolation to us than that according to the flesh Christ also died? Or why should I weep too violently for my brother, knowing as I do that that divine love could not die.

Why should I alone weep more than others for someone whom you all weep for? I have combined my personal grief with the grief of everyone, especially because my tears are of no use, whereas yours strengthen faith and bring consolation. You who are rich weep, and by weeping prove that accumulated riches are of no help for safety, since death cannot be postponed by a money payment, and the last day takes away both the rich and the poor alike. You who are old weep, because in him you fear that you see the fate of your own children; and for this reason, since you cannot extend the life of the body, train your children not for bodily pleasure but for virtuous duties. And you who are young weep too, because the end of life is not necessarily old age. The poor also wept, and—which is much more valuable and much more fruitful—washed away his sins with their tears. Those are redeeming tears, those are groanings which conceal the grief of death, that grief which through the abundance of eternal joy covers over the feeling of former grief. And so, though the funeral is that of a private person, the mourning is public; and therefore the weeping cannot last long when it is made holy by the affection of all.

5. Why should I alone weep more than others for him for whom you all weep? I have merged my personal grief in the grief of all, especially because my tears are of no use, whereas yours strengthen faith and bring consolation. You who are rich weep, and by weeping prove that riches gathered together are of no avail for safety, since death cannot be put off by a money payment, and the last day carries off alike the rich and the poor. You that are old weep, because in him you fear that you see the lot of your own children; and for this reason, since you cannot prolong the life of the body, train your children not to bodily enjoyment but to virtuous duties. And you that are young weep too, because the end of life is not the ripeness of old age. The poor too wept, and, which is of much more worth, and much more fruitful, washed away his transgressions with their tears. Those are redeeming tears, those are groanings which hide the grief of death, that grief which through the plenteousness of eternal joy covers over the feeling of former grief. And so, though the funeral be that of a private person, yet is the mourning public; and therefore cannot the weeping last long which is hallowed by the affection of all.

For why should I weep for you, my most loving brother, who were torn from me so that you might become the brother of all? I have not lost you but changed the way we relate to each other. Before, we were inseparable in body; now we are undivided in affection, for you remain with me and always will. Indeed, while you were living with me, our homeland never took you away from me, nor did you ever prefer our homeland to me. And now you have become a guarantee for that other country, because I am beginning to feel less like a stranger there where the better part of myself already is. I was never wholly absorbed in myself—the greater part of each of us was in the other. Yet we were each of us in Christ, in whom is the whole sum of all and the portion of each person individually. This grave is more pleasing to me than your birthplace, because in it is the fruit not of nature but of grace. For in that body which now lies lifeless is the better work of my life, since in this body too, which I still carry, is the richer portion of yourself.

6. For why should I weep for you, my most loving brother, who wast thus torn from me that you might be the brother of all? For I have not lost but changed my intercourse with you; before we were inseparable in the body, now we are undivided in affection; for you remain with me, and ever will remain. And, indeed, while you were living with me, our country never tore you from me, nor did you yourself ever prefer our country to me; and now you have become surety for that other country, for I begin to be no stranger there where the better portion of myself already is. I was never wholly engrossed in myself, but the greater part of each of us was in the other, yet we were each of us in Christ, in Whom is the whole sum of all, and the portion of each severally. This grave is more pleasing to me than your natal soil, in which is the fruit not of nature but of grace, for in that body which now lies lifeless lies the better work of my life, since in this body, too, which I bear is the richer portion of yourself.

7. I wish that just as my memory and gratitude are devoted to you, whatever time I have left to breathe this air could be breathed into your life, and that half of my time could be taken from me and added to yours! It would have been right that for those whose use of inherited property was always undivided, the time of life should not have been divided, or at least that we who always shared everything in common during life without distinction should not have a difference in our deaths.

7. And would that, as memory and gratitude are devoted to you, so, too, whatever time I have still to breathe this air, I could breathe it into your life, and that half of my time might be struck off from me and be added to yours! For it had been just that for those, whose use of hereditary property was always undivided, the period of life should not have been divided, or at least that we, who always without difference shared everything in common during life, should not have a difference in our deaths.

But now, brother, where shall I go, or where shall I turn? The ox seeks its companion and feels incomplete, and by its repeated bellowing shows its tender longing when the one with whom it has been used to pulling the plough is missing. And shall I, my brother, not long for you? Or can I ever forget you, with whom I always pulled the plough of this life? In work I was weaker, but in love more closely bound; not so much capable through my strength, as endurable through your patience, who with the care of anxious affection always protected my side with yours, as a brother in your love, as a father in your care, as the older in watchfulness, as the younger in respect. So in the one relationship you fulfilled toward me the duties of many, so that I grieve not for one person only but for many lost in you, in whom alone flattery was unknown and dutifulness was displayed. For you had nothing to which you could add by pretense, since everything was contained in your dutifulness, so as neither to receive addition nor await any change.

8. But now, brother, whither shall I advance, or whither shall I turn? The ox seeks his fellow, and conceives itself incomplete, and by frequent lowing shows its tender longing, if perchance that one is wanting with whom it has been wont to draw the plough. And shall I, my brother, not long after you? Or can I ever forget you, with whom I always drew the plough of this life? In work I was inferior, but in love more closely bound; not so much fit through my strength, as endurable through your patience, who with the care of anxious affection ever protected my side with yours, as a brother in your love, as a father in your care, as older in watchfulness, as younger in respect. So in the one degree of relationship you expended on me the duties of many, so that I long after not one only but many lost in you, in whom alone flattery was unknown, dutifulness was portrayed. For you had nothing to which to add by pretence, inasmuch as all was comprised in your dutifulness, so as neither to receive addition nor await a change.

Where am I going in my excessive grief, forgetting my duty and thinking only of the kindness I received? The Apostle calls me back and puts a restraint on my sorrow, as it were, saying what you just heard: We would not have you be ignorant, brothers, concerning those who sleep, so that you may not grieve as others do who have no hope. Forgive me, dearest brothers. For we cannot all say: Be imitators of me, as I also am of Christ. But if you are looking for someone to imitate, you have One whom you may imitate. Not everyone is suited to teach, though I wish everyone were ready to learn.

9. But whither am I going, in my immoderate grief, forgetful of my duty, mindful of kindness received? The Apostle calls me back, and as it were puts a bit upon my sorrow, saying, as you heard just now: We would not that you should be ignorant, brethren, concerning them that sleep, that you be not sorrowful, as the rest which have no hope. 1 Thessalonians 4:14 Pardon me, dearest brethren. For we are not all able to say: Be imitators of me, as I also am of Christ. 1 Corinthians 4:16 But if you seek one to imitate, you have One Whom you may imitate. All are not fitted to teach, would that all were apt to learn.

We have not committed any serious sin by our tears. Not all weeping comes from unbelief or weakness. Natural grief is one thing, distrustful sadness is another, and there is a very great difference between longing for what you have lost and lamenting that you have lost it. Grief is not the only source of tears—joy also has its own tears. Both piety prompts weeping, and prayer waters the couch, and supplication, according to the prophet's saying, washes the bed. Their friends made great mourning when the patriarchs were buried. Tears, then, are marks of devotion, not causes of grief. I confess, then, that I too wept, but the Lord also wept. He wept for one not related to Him, I for my brother. He wept for all in weeping for one, I will weep for you in all, my brother.

10. But we have not incurred any grievous sin by our tears. Not all weeping proceeds from unbelief or weakness. Natural grief is one thing, distrustful sadness is another, and there is a very great difference between longing for what you have lost and lamenting that you have lost it. Not only grief has tears, joy also has tears of its own. Both piety excites weeping, and prayer waters the couch, and supplication, according to the prophet's saying, washes the bed. Their friends made a great mourning when the patriarchs were buried. Tears, then, are marks of devotion, not producers of grief. I confess, then, that I too wept, but the Lord also wept. He wept for one not related to Him, I for my brother. He wept for all in weeping for one, I will weep for you in all, my brother.

He wept for what affected us, not himself, because the Godhead does not shed tears. But he wept in that nature in which he was sad. He wept in that nature in which he was crucified, in which he died, and in which he was buried. He wept in that nature which the prophet brings to our minds today: "Mother Zion shall say, A man, yes, a man was made in her, and the Most High himself established her." He wept in that nature in which he called Zion his mother, born in Judea and conceived by the Virgin. But according to his divine nature he could not have a mother, for he is the Creator of his mother. As far as he was made, it was not by divine but by human generation, because he was made man—God was born.

11. He wept for what affected us, not Himself; for the Godhead sheds no tears; but He wept in that nature in which He was sad; He wept in that in which He was crucified, in that in which He died, in that in which He was buried. He wept in that which the prophet this day brought to our minds: Mother Sion shall say, A man, yea, a man was made in her, and the Most High Himself established her. He wept in that nature in which He called Sion Mother, born in Judæa, conceived by the Virgin. But according to His Divine Nature He could not have a mother, for He is the Creator of His mother. So far as He was made, it was not by divine but by human generation, because He was made man, God was born.

But you read in another place: Unto us a Child is born, unto us a Son is given. In the word Child there is an indication of age, while in the word Son there is the fullness of the Godhead. Made of His mother, born of the Father—yet the same Person was both born and given—you must not think of two but of one. For there is one Son of God, both born of the Father and sprung from the Virgin, differing in order but agreeing in one name. The lesson just heard also teaches this: a man was made in her and the Most High Himself established her. He is indeed man in the body, the Most High in power. And though He is God and man in diversity of nature, yet He is at the same time one in each nature. One property, then, is peculiar to His own nature; another He has in common with us. But in both He is one, and in both He is perfect.

12. But you read in another place: Unto us a Child is born, unto us a Son is given. Isaiah 9:6 In the word Child is an indication of age, in that of Son the fullness of the Godhead. Made of His mother, born of the Father yet the Same Person was both born and given, you must not think of two but of one. For one is the Son of God, both born of the Father and sprung from the Virgin, differing in order, but in name agreeing in one, as, too, the lesson just heard teaches for a man was made in her and the Most High Himself established her; man indeed in the body, the Most High in power. And though He be God and man in diversity of nature, yet is He at the same time one in each nature. One property, then, is peculiar to His own nature, another He has in common with us, but in both is He one, and in both is He perfect.

Therefore it is no wonder that God made Him to be both Lord and Christ. He made Him Jesus—that is, Him who received this name in His bodily nature. He made Him of whom the patriarch David also writes: Mother Sion shall say, A man, yes, a man is made in her. But being made man, He is unlike the Father not in Godhead but in His body; not separated from the Father, but differing in office; abiding united in power, but separated in the mystery of the Passion.

13. Therefore it is no subject of wonder that God made Him to be both Lord and Christ. He made Him Jesus, Him, that is, Who received the name in His bodily nature; He made Him of Whom also the patriarch David writes: Mother Sion shall say, A man, yea, a man is made in her. But being made man He is unlike the Father, not in Godhead but in His body; not separated from the Father, but differing in office, abiding united in power, but separated in the mystery of the Passion.

This topic requires more arguments to demonstrate the authority of the Father, the special property of the Son, and the Unity of the whole Trinity. But today I have taken on the task of offering consolation, not engaging in discussion, even though it is usual when consoling someone to draw the mind away from grief by turning it toward discussion. However, I would rather temper the grief than change the affection, so that the longing may be eased rather than put to sleep. I have no desire to turn too far away from my brother or be carried off by other thoughts, since I have undertaken this discourse as a way of accompanying him, so that I might follow in affection him as he departs and embrace in my mind the one I see with my eyes. It gives me pleasure to fix my whole gaze on him, to surround him with loving affection, while my mind is numb and I feel as though he is not lost since I am still able to see him present. I think of him as not dead, since I do not yet perceive that my service to him is no longer needed—service to which I had devoted my whole life and every breath I draw.

14. The treatment of this topic demands more arguments, by which to demonstrate the authority of the Father, the special property of the Son, and the Unity of the whole Trinity; but today I have undertaken the office of consolation, not of discussion, although it is customary in consoling to draw away the mind from its grief by application to discussion. But I would rather moderate the grief than alter the affection, that the longing may rather be assuaged than lulled to sleep. For I have no wish to turn away too far from my brother, and to be led off by other thoughts, seeing that this discourse has been undertaken, as it were, for the sake of accompanying him, that I might follow in affection him departing, and embrace in mind him whom I see with my eyes. For it gives me pleasure to fix the whole gaze of my eyes on him, to encompass him with kindly endearments; while my mind is stupefied, and I feel as though he were not lost whom I am able still to see present; and I think him not dead, my services to whom I do not as yet perceive to be wanting, services to which I had devoted the whole of my life and the drawing of every breath.

What, then, can I give back in return for such kindness and such efforts? I had made you, my brother, my heir; you have left me as the heir. I hoped to leave you as the survivor, and you have left me. In return for your kindnesses, so that I might repay your good deeds, I gave wishes; now I have lost my wishes but not your good deeds. What shall I, succeeding to my own heir, do? What shall I do who outlive my own life? What shall I do, no longer sharing this light which still shines on me? What thanks, what good services, can I repay to you? You have nothing from me but tears. And perhaps, secure in your reward, you do not desire those tears which are all that I have left. For even when you were still alive, you forbade me to weep, and showed that our grief was more painful to you than your own death. Tears are commanded to flow no longer, and weeping is held back. And gratitude to you forbids them too, lest while we weep for our loss we seem to despair concerning your merits.

15. What, then, can I pay back in return for such kindness and such pains? I had made you, my brother, my heir; you have left me as the heir; I hoped to leave you as survivor, and you have left me. I, in return for your kindnesses, that I might repay your benefits, gave wishes; now I have lost my wishes yet not your benefits. What shall I, succeeding to my own heir, do? What shall I do who outlive my own life? What shall I do, no longer sharing this light which yet shines on me? What thanks, what good offices, can I repay to you? You have nothing from me but tears. And perchance, secure of your reward, you desire not those tears which are all that I have left. For even when you were yet alive, you forbade me to weep, and showed that our grief was more pain to you than your own death. Tears are bidden to flow no longer, and weeping is repressed. And gratitude to you forbids them too, lest while we weep for our loss we seem to despair concerning your merits.

But for me at least, you lessen the bitterness of that grief. I have nothing to fear now, when I used to fear for you. I have nothing left that the world can now snatch from me. Although our holy sister still survives, venerable for her blameless life, your equal in character and not lacking in kind service, we both used to fear more for you. We felt that all the sweetness of this life was concentrated in you. To live for your sake was a delight; to die for you would be no cause for sorrow, for we both used to pray that you might survive us. It gave us no pleasure to think we might survive you. When did our very soul not shudder when such a dread touched us? How our minds were dismayed by the news of your sickness!

16. But for myself at least you lessen the bitterness of that grief; I have nothing to fear who used to fear for you. I have nothing which the world can now snatch from me. Although our holy sister still survives, venerable for her blameless life, your equal in character, and not falling short in kindly offices; yet we both used to fear more for you, we felt that all the sweetness of this life was stored up in you. To live for your sake was a delight, to die for you were no cause of sorrow, for we both used to pray that you might survive, it was no pleasure that we should survive you. When did not our very soul shudder when a dread of this kind touched us? How were our minds dismayed by the tidings of your sickness!

How tragic our hopes turned out to be! We thought the one restored to us was the one we now see carried away, and we now understand that your departure from this world was granted through your prayers to the holy martyr Lawrence! I wish you had obtained not only a safe journey home, but also a longer life! You could have received many more years, since you were able to secure your return home. And I do thank You, Almighty Everlasting God, that You have not denied us at least this final comfort, that You granted us the longed-for return of our beloved brother from the regions of Sicily and Africa; for he was taken from us so soon after his return, as if his death had been delayed only for this purpose—that he might come back to his brothers.

17. Alas for our wretched hopes! We thought that he was restored to us whom we see carried off, and we now recognize that your departure hence was obtained by your vows to the holy martyr Lawrence! And indeed I would that you had obtained not only a safe passage hence, but also a longer time of life! You could have obtained many years of life, since you were able to obtain your departure hence. And I indeed thank You, Almighty Everlasting God, that You have not denied us at least this last comfort, that You have granted us the longed-for return of our much loved brother from the regions of Sicily and Africa; for he was snatched away so soon after his return as though his death were delayed for this alone, that he might return to his brethren.

Now I clearly have my pledge that no change can ever tear from me. I have the relics I can embrace, I have the tomb I can cover with my body, I have the grave on which I can lie. And I will believe that I am more pleasing to God because I will rest upon the bones of that holy body. If only I had been able in the same way to place my body in the path of your death! If you had been attacked with a sword, I would have preferred to offer myself to be pierced in your place. If I could have called back your life as it was slipping away, I would have preferred to offer my own.

18. Now, I clearly have my pledge which no change can any more tear from me; I have the relics which I may embrace, I have the tomb which I may cover with my body, I have the grave on which I may lie, and I shall believe that I am more acceptable to God, because I shall rest upon the bones of that holy body. Would that I had been able in like manner to place my body in the way of your death! Had you been attacked with the sword, I would have rather offered myself to be pierced for you; had I been able to recall your life as it was passing away, I would have rather offered my own.

It did me no good to receive your last breath or to have breathed into your mouth as you were dying, because I thought that either I would receive your death myself or transfer my life to you. What a sad yet sweet pledge that last kiss was! What misery there was in that embrace, in which your lifeless body began to grow stiff and the last breath disappeared! I tightened my arms, but I had already lost the one I was holding. I drew in your last breath with my mouth so that I might share your death. But somehow that breath became life-giving to me, and even in death it spread the fragrance of a greater love. And if I was unable to extend your life with my breath, I wish that at least the strength of your last breath had been transferred into my mind, and that our mutual affection had inspired me with that purity and innocence of yours. You would have left me, dearest brother, this inheritance—one that would not strike my feelings with tears of grief but would commend your heir through remarkable grace.

19. It profited me nothing to receive your last breath, nor to have breathed into the mouth of you dying, for I thought that either I myself should receive your death, or should transfer my life to you. O that sad, yet sweet pledge of the last kiss! O the misery of that embrace, in which the lifeless body began to stiffen, the last breath vanished! I tightened my arms indeed, but had already lost him whom I was holding; I drew in your last breath with my mouth, that I might share your death. But in some way that breath became lifegiving to me, and even in death diffused an odour of greater love. And if I was unable to lengthen your life by my breath, would that at least the strength of your last breath might have been transfused into my mind, and that our affection might have inspired me with that purity and innocence of yours. You would have left me, dearest brother, this inheritance, which would not smite the affections with tears of grief, but commend your heir by notable grace.

What should I do now, since all the sweetness, all the comfort, and in fact all the pleasures of that life are lost to me? You alone were my comfort at home and my delight when away. You were my counselor in decision-making, the one who shared my troubles, who turned away my worry, and who drove away my sadness. You were the protector of my actions and the defender of my thoughts. Finally, you were the only one who took care of both household and public affairs. I call your holy soul to witness that when building the church, I often worried that I might displease you. When you returned, you even scolded me about your delay. Whether at home or away, you were the instructor and teacher of the priest, not allowing him to think about domestic matters while taking care to handle public affairs. But I need not worry about seeming to speak too proudly, because this is the praise you deserve: without displeasing anyone, you both managed your brother's household and enhanced the reputation of his priesthood.

20. What, then, shall I now do, since all the sweetness, all the solace, in fine, all the charms of that life are lost to me? For you were alone my solace at home, my charm abroad; you, I say, my adviser in counsel, the sharer in my cares, the averter of anxiety, the driver away of sorrow; you were the protector of my acts and the defender of my thoughts; you, lastly, the only one on whom rested care of home and of public matters. I call your holy soul to witness that, in the building of the church, I often feared lest I might displease you. Lastly, when you came back you chided your delay. So were you, at home and abroad, the instructor and teacher of the priest, that you did not allow him to think of domestic matters, and took thought to care for public matters. But I may not fear to seem to speak boastingly, for this is your meed of praise, that you, without displeasing any, both managed your brother's house and recommend his priesthood.

I truly feel my mind being moved by recalling your acts of service and listing your virtues, and yet in experiencing this I find my rest. Although these memories renew my grief, they nevertheless bring pleasure. Can I possibly not think of you, or ever think of you without tears? And will I ever be able either not to remember such a brother, or to remember him without tearful gratitude? For what has ever brought me pleasure that did not have its source in you? What has ever been a pleasure to me without you, or to you without me? Did we not have every habit in common, almost down to our very sight and our sleep? Were our desires ever in disagreement? And what action did we not take together? We seemed almost, in lifting our feet, to be moving each other's body.

21. I feel, indeed, that my mind is touched by the repetition of your services and the enumeration of your virtues, and yet in being thus affected I find my rest, and although these memories renew my grief, they nevertheless bring pleasure. Am I able either not to think of you, or ever to think of you without tears? And shall I ever be able either not to remember such a brother, or to remember him without tearful gratitude? For what has ever been pleasant to me that has not had its source in you? What, I say, has ever been a pleasure to me without you, or to you without me? Had we not every practice in common, almost to our very eyesight and our sleep? Were our wills ever at variance? And what step did we not take in common? So that we almost seemed in raising our feet to move each other's body.

But whenever either of us had to go out without the other, you would think his side was left undefended, you could see his face was troubled, you would assume his soul was sorrowful, the familiar grace and usual energy did not shine through, and the separation was frightening to everyone, making them afraid of some illness. It seemed so strange to everyone that we were apart. I certainly, unable to bear my brother's absence and constantly thinking about it, kept turning my head searching for him as if he were present, and I seemed to myself actually to see him and speak to him. But when my hope was disappointed, I felt as if I were dragging a yoke on my bent neck, moving forward with difficulty, meeting others with hesitation, and hurrying back home, since I had no pleasure in going farther without you.

22. But if ever either had to go forth without the other, one would think that his side was unprotected, one could see his countenance troubled, one would suppose that his soul was sad, the accustomed grace, the usual vigour did not shine forth, the loneliness was a subject of dread to all, and made them fearful of some sickness. Such a strange thing it seemed to all that we were separated. I certainly, impatient at my brother's absence, and having it constantly in mind, kept on turning my head seeking him, as it were, present, and seemed to myself then to see him and speak to him. But if I was disappointed in my hope, I seemed to myself, as it were, to be dragging a yoke on my bowed down neck, to advance with difficulty, to meet others with diffidence, and to return home hurriedly, since it gave me no pleasure to go farther without you.

When we both had to go out together, we took no more steps than we exchanged words, and our pace was no faster than our conversation. We walked less for the exercise than for the pleasure of talking, as each of us hung on the other's words. We didn't focus on watching the scenery as we went along, but listened to each other's eager conversation, took in the kindness in each other's eyes, and delighted in our brother's presence. How I used to quietly admire your virtues to myself, how I congratulated myself that God had given me such a brother—so modest, so capable, so innocent, so straightforward—so much so that when I thought of your innocence I began to doubt your capability, and when I saw your capability I could hardly believe your innocence! But you combined both qualities with remarkable completeness.

23. But when we both had to go forth, there were not more steps on the way than words, nor was our pace quicker than our talk, and it was less for the sake of walking than for the pleasure of conversing, for each of us hung on the lips of the other. We thought not of gazing intently on the view as we passed along, but listened to each other's anxious talk, drank in the kindly expression of the eyes, and inhaled the delight of the brother's appearance. How I used silently to admire within myself your virtues, how I congratulated myself that God had given me such a brother, so modest, so capable, so innocent, so simple, so that when I thought of your innocence I began to doubt your capability, when I saw your capability I could hardly imagine your innocence! But you combined both with wonderful perfection.

24. Finally, what we both had been unable to accomplish, you achieved alone. Prosper, as I hear, congratulated himself because he thought that on account of my priesthood he would not need to restore what he had stolen, but he found your authority alone to be greater than that of both of us together. And so he paid everything back, and was not ungrateful for your moderation, and did not mock your humility. But for whom, brother, did you seek to obtain that? We wanted the reward of your labors to be what actually proved them. You accomplished everything, and when you returned after doing all this, you alone, who should be preferred above all, are taken from us; as if you had postponed death for this purpose, that you might fulfill the duty of love, and then carry away the prize for excellence.

24. Lastly, what we both had been unable to effect, you accomplished alone. Prosper, as I hear, congratulated himself because he thought that on account of my priesthood he need not restore what he had purloined, but he found your power alone to be greater than that of us both together. And so he paid all, and was not ungrateful for your moderation, and did not scoff at your modesty. But for whom, brother, did you seek to gain that? We wished that should be the reward of your labours which was the proof of them. You accomplished everything, and when having done all you returned, you alone, who art to be preferred to all, art torn from us; as if you had put off death for this end, that you might fulfil the office of affection, and then carry off the palm for capability.

How little, dear brother, did the honors of this world delight us, since they separated us from one another! We accepted them not because we desired to gain them, but so that there would be no appearance of cheap pretense. Or perhaps they were granted to us so that, since you were going to destroy our joy by your early death, we might learn to live without each other.

25. How little, dearest brother, did the honours of this world delight us, because they separated us from one another! And we accepted them, not because the acquisition of them was to be desired, but that there might be no appearance of paltry dissimulation. Or perhaps they were therefore granted to us, that, inasmuch as by your early death you were about to shatter our pleasure, we might learn to live without each other.

I recognize the anxious dread of my mind when I often review what I have written. I tried to stop you, brother, from going to Africa yourself, and wanted you instead to send someone else. I was afraid to let you make that journey, to trust you to the waves, and a greater fear than usual came over my mind. But you made the arrangements for the journey and organized the business, and, as I hear, you entrusted yourself again to the waves in an old and leaky ship. Since you were aiming for speed, you set caution aside; eager to do me a favor, you made nothing of your danger.

26. And indeed I recognize the foreboding dread of my mind, when I often go again through what I have written. I endeavoured to restrain you, brother, from visiting Africa yourself, and wished you rather to send some one. I was afraid to let you go that journey, to trust you to the waves, and a greater fear than usual came over my mind; but you arranged the journey, and order the business, and, as I hear, entrusted yourself again to the waves in an old and leaky vessel. For since you were aiming at speed, you set caution aside; eager to do me a kindness, you made nothing of your danger.

Oh, what deceptive joy! How uncertain is the course of earthly events! We thought that the one who had returned from Africa, who came back from the sea, who survived shipwreck, could no longer be taken from us. Yet even though he was on land, we suffered an even more terrible shipwreck, because his death is a shipwreck for us—the death of someone whom shipwreck at sea could not kill because of his strong swimming. For what pleasure remains for us, now that such a precious treasure has been taken away, now that such a brilliant light in this world's darkness has been put out? In him, we have lost an honor not only to our family but to our entire homeland.

27. O deceitful joy! O the uncertain course of earthly affairs! We thought that he who was returned from Africa, restored from the sea, preserved after shipwreck, could not now be snatched from us; but, though on land, we suffered a more grievous shipwreck, for the death of him whom shipwreck at sea owing to strong swimming could not kill is shipwreck to us. For what enjoyment remains to us, from whom so sweet an ornament has been taken, so bright a light in this world's darkness has been extinguished? For in him an ornament not only of our family but of the whole fatherland has perished.

I am deeply grateful to you, dearest brothers and sisters, holy people, that you consider my grief to be your own, that you feel this loss as if it had happened to you personally, and that you offer me the tears of the whole city, of every age, and the good wishes of every social rank, with extraordinary affection. This is not merely private sympathy, but rather a kind of service and gift of public goodwill. And if any fellow-feeling with me because of losing such a brother touches you, I receive abundant benefit from it—I have proof of your love. I would prefer that my brother were still alive, but public kindness is very pleasant in good times and very comforting in times of trouble.

28. I feel, indeed, the deepest gratitude to you, dearest brethren, holy people, that you esteem my grief as no other than your own, that you feel this bereavement as having happened to yourselves, that you offer me the tears of the whole city, of every age, and the good wishes of every rank, with unusual affection. For this is not the grief of private sympathy, but as it were a service and offering of public good-will. And should any sympathy with me because of the loss of such a brother touch you, I have abundant fruit from it, I have the pledge of your affection. I might prefer that my brother were living, but yet public kindness is in prosperity very pleasant, and in adversity very grateful.

And, indeed, such great kindness seems to me to deserve no ordinary gratitude. For it is not without purpose that the widows in the Acts of the Apostles are described as weeping when Tabitha was dead, or that the crowd in the Gospel, moved by the widow's tears, accompanied the funeral of the young man who was to be raised again. There is, then, no doubt that through your tears the protection of the apostles is obtained—no doubt, I say, that Christ is moved to mercy when He sees you weeping. Though He has not now touched the bier, yet He has received the spirit commended to Him, and if He has not called the dead by His bodily voice, yet He has by the authority of His divine power delivered my brother's soul from the pains of death and from the attacks of wicked spirits. And though the dead man has not sat up on the bier, yet he has found rest in Christ; and if he has not spoken to us, yet he sees those things which are above us, and rejoices that he now sees higher things than we do. For through the things we read in the Gospels we understand what shall be, and what we see at present is a sign of what is to come.

29. And, indeed, so great kindness seems to me to merit no ordinary gratitude. For not without a purpose are the widows in the Acts of the Apostles described as weeping when Tabitha was dead, Acts 9:39 or the crowd in the Gospel, moved by the widow's tears and accompanying the funeral of the young man who was to be raised again. Luke 7:12 There is, then, no doubt that by your tears the protection of the apostles is obtained; no doubt, I say, that Christ is moved to mercy, seeing you weeping. Though He has not now touched the bier, yet He has received the spirit commended to Him, and if He have not called the dead by the bodily voice, yet He has by the authority of His divine power delivered my brother's soul from the pains of death and from the attacks of wicked spirits. And though he that was dead has not sat up on the bier, yet he has found rest in Christ; and if he have not spoken to us, yet he sees those things which are above us, and rejoices in that he now sees higher things than we. For by the things which we read in the Gospels we understand what shall be, and what we see at present is a sign of what is to be.

He had no need to be raised again for a temporary life, since the resurrection for eternity awaits him. For why should he fall back into this wretched and miserable state of decay and return to this sorrowful life, when we ought instead to rejoice at his rescue from such imminent evils and threatening dangers? If no one mourns for Enoch, who was taken up when the world was at peace and wars were not raging, but the people rather congratulated him, as Scripture says concerning him: "He was taken away, lest wickedness should alter his understanding," how much more rightly must this now be said, when to the dangers of the world is added the uncertainty of life. He was taken away so that he might not fall into the hands of the barbarians; he was taken away so that he might not see the ruin of the whole earth, the end of the world, the burial of his relatives, the death of fellow citizens; and finally, so that he might not see—which is more bitter than any death—the defilement of the holy virgins and widows.

30. He had no need of being raised again for time, for whom the raising again for eternity is waiting. For why should he fall back into this wretched and miserable state of corruption, and return to this mournful life, for whose rescue from such imminent evils and threatening dangers we ought rather to rejoice? For if no one mourns for Enoch, who was translated Genesis 5:24 when the world was at peace and wars were not raging, but the people rather congratulated him, as Scripture says concerning him: He was taken away, lest that wickedness should alter his understanding, Wisdom 4:11 with how much greater justice must this now be said, when to the dangers of the world is added the uncertainty of life. He was taken away that he might not fall into the hands of the barbarians; he was taken away that he might not see the ruin of the whole earth, the end of the world, the burial of his relatives, the death of fellow citizens; lest, lastly, which is more bitter than any death, he should see the pollution of the holy virgins and widows.

So then, brother, I consider you blessed both in how you lived your life and in the timing of your death. You were taken away not from us but from dangers; you did not lose life but escaped the fear of threatening troubles. If you knew with the compassion of your holy mind for those close to you that Italy is now oppressed by the nearness of the enemy, how you would groan, how you would grieve that our safety depends entirely on the barrier of the Alps, and that the protection of purity consists only in barricades of trees! With what sorrow you would mourn that your friends are separated from the enemy by such a slight division—from an enemy who is both impure and cruel, who spares neither chastity nor life.

31. So then, brother, I esteem you happy both in the beauty of your life and in the opportuneness of your death. For you were snatched away not from us but from dangers; thou did not lose life but escaped the fear of threatening troubles. For with the pity of your holy mind for those near to you, if you knew that Italy was now oppressed by the nearness of the enemy, how would you groan, how would you grieve that our safety wholly depended on the barrier of the Alps, and that the protection of purity consisted in barricades of trees! With what sorrow would you mourn that your friends were separated from the enemy by so slight a division, from an enemy, too, both impure and cruel, who spares neither chastity nor life.

How, I ask, could you have endured these things that we are forced to endure, and perhaps (which is more terrible) to witness—virgins violated, small children torn from their parents' arms and thrown onto spears, bodies consecrated to God defiled, and even elderly widows assaulted? How could you have endured these things, you who even with your dying breath, forgetting yourself yet still thinking of us, warned us about the barbarian invasion, saying that you had not spoken in vain when you told us we should flee? Perhaps it was because you saw that your death would leave us unprotected, and you acted not from weakness of spirit but from love, and were weak in relation to us but strong in yourself. For when the noble Symmachus your father summoned you home because Italy was reported to be aflame with war, because you were heading into danger, because you were likely to encounter enemies, you answered that this was precisely why you were coming—so that you would not abandon us in danger, so that you might show yourself a partner in your brother's peril.

32. How, I say, could thou bear these things which we are compelled to endure, and perchance (which is more grievous) to behold virgins ravished, little children torn from the embrace of their parents and tossed on javelins, the bodies consecrated to God defiled, and even aged widows polluted? How, I say, could thou endure these things, who even with your last breath, forgetful of yourself, yet not without thought for us, warned us concerning the invasion of the barbarians, saying that not in vain had you said that we ought to flee. Perchance was it because you saw that we were left destitute by your death, and you did it, not out of weakness of spirit, but from affection, and wast weak with respect to us, but strong with respect to yourself. For when you were summoned home by the noble man Symmachus your parent, because Italy was said to be blazing with war, because you were going into danger, because you were likely to fall among enemies, you answered that this was the cause of your coming, that you might not fail us in danger, that you might show yourself a sharer in your brother's peril.

Happy, then, was he in dying at such a timely moment, because he has not been kept alive for this sorrow. Certainly you are happier than your holy sister, who is deprived of your comfort, anxious about her own modesty, recently blessed with two brothers, now miserable because of both, able neither to follow the one nor to leave the other. For her, your tomb is a dwelling place, and the burial site of your body is a home. And if only even this resting place were safe! Our food is mixed with weeping and our drink with tears, for you have given us the bread of tears as food, and tears to drink in large measure—no, even beyond measure.

33. Happy, then, was he in so opportune a death, because he has not been preserved for this sorrow. Certainly you are happier than your holy sister, deprived of your comfort, anxious for her own modesty, lately blessed with two brothers, now wretched because of both, being able neither to follow the one nor to leave the other; for whom your tomb is a lodging, and the burying-place of your body a home. And would that even this resting-place were safe! Our food is mingled with weeping and our drink with tears, for you have given us the bread of tears as food, and tears to drink in large measure, nay, even beyond measure.

34. What can I say about myself now? I cannot die because that would mean leaving my sister, yet I do not want to live because that means being separated from you. What could ever bring me pleasure without you, when you were always my entire source of joy? What satisfaction is there in staying longer in this life and lingering on earth where we lived so happily as long as we lived together? If there were anything here that could bring us delight, it could not do so without you; and if we ever seriously wanted to extend our lives, we certainly would not want to exist now without you.

34. What now shall I say of myself, who may not die lest I leave my sister, and desire not to live lest I be separated from you? For what can ever be pleasant to me without you, in whom was always my whole pleasure? Or what satisfaction is it to remain longer in this life, and to linger on the earth where we lived with pleasure so long as we lived together? If there were anything which could delight us here, it could not delight without you; and if ever we had earnestly desired to prolong our life, now at any rate we would not exist without you.

This is truly unbearable. For what can I endure without you, who were such a companion in my life, such a sharer in my work, and partner in my responsibilities? And I could not even make the loss of him more bearable by thinking about it ahead of time, because my mind was so afraid to consider any such possibility concerning him! It wasn't that I was unaware of his mortal condition, but a certain kind of prayers and vows had so clouded my awareness of our common human weakness that I couldn't bring myself to think of anything happening to him except complete well-being.

35. This is indeed unendurable. For what can be endured without you, such a companion of my life, such a sharer of my toil and partaker of my duties? And I could not even make his loss more endurable by dwelling on it beforehand, so much did my mind fear to think of any such thing concerning him! Not that I was ignorant of his condition, but a certain kind of prayers and vows had so clouded the sense of common frailty, that I knew not how to think anything concerning him except entire prosperity.

When I was recently suffering from a serious illness (I wish it had killed me), my only grief was that you were not sitting beside my bed, sharing that loving duty with my holy sister, and that you would not be the one to close my eyes with your fingers when I died. What had I hoped for? What am I thinking about now? What promises have gone unfulfilled? What acts of service should follow? I was preparing for one thing, but I am forced to carry out another—not to be the one receiving funeral rites but the one performing them. O harsh eyes that could watch my brother die! O cruel and heartless hands that closed those eyes in which I used to see so much! O neck even harder still, which could bear such a sad burden, even though it was a service filled with comfort.

36. And then lately, when I was oppressed by a severe attack (would that it had been fatal), I grieved only that you were not sitting by my couch, and sharing the kindly duty with my holy sister might with your fingers close my eyes when dead. What had I wished? What am I now pondering? What vows are wanting? What services are to succeed? I was preparing one thing, I am compelled to set forth another; not being the subject of the funeral rites but the minister. O hard eyes, which could behold my brother dying! O cruel and unkind hands, which closed those eyes in which I used to see so much! O still harder neck, which could bear so sad a burden, though it were in a service full of consolation.

You, my brother, had a better right to perform these duties for me. I used to expect these services from you, I used to long for them. But now, having outlived my own life, what comfort can I find without you, who alone used to comfort me in my grief, to stir up my joy and drive away my sorrow? How do I look at you now, my brother, when you speak no words to me and give me no kiss? Yet in truth, our mutual love was so deeply rooted in each of us that it was nourished more by inward affection than displayed by outward expressions of tenderness, for we who declared such mutual trust and love did not need the testimony of others. The powerful spirit of our brotherhood had so thoroughly infused itself into each of us that there was no need to prove our love through physical embraces. Instead, our minds being aware of our affection, we were satisfied with our inward love and did not seem to need displays of tenderness. The very sight of each other shaped us for mutual love, for by some spiritual mark or physical resemblance, I don't know which, we seemed to be one in the other.

37. You, my brother, had more justly done these things for me. I used to expect these services at your hands, I used to long for them. But now, having survived my own life, what comfort can I find without you, who alone used to comfort me when mourning, to excite my happiness and drive away my sorrow? How do I now behold you, my brother, who now addresses no words to me and offers me no kiss? Though, indeed, our mutual love was so deeply seated in each of us, that it was cherished rather by inward affection than made public by open caresses, for we who professed such mutual trust and love did not seek the testimony of others. The strong spirit of our brotherhood had so infused itself into each of us, that there was no need to prove our love by caresses; but our minds being conscious of our affection, we, satisfied with our inward love, did not seem to require the show of caresses, whom the very appearance of each other fashioned for mutual love; for we seemed, I know not by what spiritual stamp or bodily likeness, to be the one in the other.

Who saw you and didn't think he had seen me? How often have I greeted people who, because they had already greeted you, said they had already been greeted by me? How many spoke something to you and reported that they had said it to me? What pleasure, what delight this often gave me, because I saw they were mistaken about us! What an agreeable mistake, what a pleasant slip, how innocent a deception, how sweet a trick! For there was nothing for me to fear in your words or actions, and I rejoiced when they were credited to me.

38. Who saw you, and did not think that he had seen me? How often have I saluted those who, because they had previously saluted you, said that they had been already saluted by me? How many said something to you, and related that they had said it to me? What pleasure, what amusement often was given me by this, because I saw that they were mistaken in us? What an agreeable mistake, what a pleasant slip, how innocent a deceit, how sweet a trick! For there was nothing for me to fear in your words or acts, and I rejoiced when they were ascribed to me.

However, if they insisted too strongly that they had given me some information, I used to smile and answer with delight: Be careful that it wasn't my brother you told. For since we had everything in common, one spirit and one disposition, only the secrets of friends were not common property—not because we feared any danger in sharing them, but so that we might keep faith by not disclosing them. Yet if we had a matter that needed to be discussed, we always consulted together, though the secret was not always shared between us. For although our friends spoke to either of us, knowing that what they said might reach the other, I know that secrets were for the most part kept with such good faith that they were not passed on even to the other brother. For this is convincing proof that what had not been shared with the brother was not betrayed to anyone else.

39. But if they insisted all too vehemently that they had given me some information, I used to smile and answer with delight: Take care that it was not my brother whom you told. For since we had everything in common, one spirit and one disposition, yet the secrets of friends alone were not common property, not that we were afraid of danger in the communication, but that we might keep faith by withholding it. Yet if we had a matter to be consulted about, our counsel was always in common, though the secret was not always made common. For although our friends spoke to either of us, so that what they said might reach the other; yet I know that secrets were for the most part kept with such good faith that they were not imparted even to the other brother. For this is a convincing proof that was not betrayed without which had not been imparted to the brother.

I confess, then, that being lifted up by these great and excellent blessings into a kind of mental ecstasy, I had stopped fearing that I might outlive him, because I thought he was more deserving of life. And so I received the blow that I am unable to bear, for the wounds of such pain are easier to endure when we think about them beforehand than when they come unexpectedly. Who will comfort me now in my sorrows? Who will lift me up when I am struck down? With whom will I share my concerns? Who will free me from the business of this world? For you were the one who managed our affairs, who supervised the servants, who settled matters between brother and sister—settling them not through conflict but through love.

40. I confess, then, that being raised by these so great and excellent benefits to a kind of mental ecstasy, I had ceased to fear that I might be the survivor, because I thought him more worthy to live, and therefore received the blow which I am unable to endure, for the wounds of such pain are more easily borne when dwelt upon beforehand than when unexpected. Who will now console me full of sorrows? Who will raise up him that is smitten down? With whom shall I share my cares? Who will set me free from the business of this world? For you were the manager of our affairs, the censor of the servants, the decider between brother and sister, the decider not in matters of strife but of affection.

Whenever my holy sister and I had a discussion about any matter, trying to decide which opinion was better, we would ask you to be our judge. You wouldn't hurt anyone, and being eager to satisfy both of us, you maintained your loving care and proper balance in making decisions so that each of us left satisfied, and you received thanks from both. Or if you yourself brought up something for discussion, how pleasant your arguments were! And even your anger—how free from bitterness it was! How your discipline was not harsh even to the servants themselves, since you tried harder to blame yourself in front of your fellow monks than to punish out of anger! Our monastic profession restrained our enthusiasm for correction, and indeed, you, my brother, removed from us every desire to correct others when you both promised to punish wrongdoing and yet desired to show mercy.

41. For if at any time there was a discussion between me and my holy sister on any matter, as to which was the preferable opinion, we used to take you as judge, who would hurt no one, and anxious to satisfy each, kept to your loving affection and the right measure in deciding, so as to let each depart satisfied, and gain for yourself the thanks of each. Or if you yourself brought anything for discussion, how pleasantly did you argue! And your very indignation, how free from bitterness it was! How was your discipline not unpleasant to the servants themselves! since you strove rather to blame yourself before your brethren than to punish through excitement! For our profession restrained in us the zeal for correction, and, indeed, you, my brother, removed from us every inclination to correct, when you promised to punish and desire to alleviate.

That, then, is evidence of no ordinary prudence, which virtue the wise define in this way. The first of good things is to know God, and with a pious mind to reverence Him as true and divine, and to delight in that lovable and desirable beauty of the eternal Truth with the whole affection of the mind. The second consists in deriving from that divine and heavenly source of nature love towards our neighbors, since even the wise of this world have borrowed from our laws. For they never could have obtained those principles for the discipline of humanity except from that heavenly fount of the divine law.

42. That is, then, evidence of no ordinary prudence, which virtue is thus defined by the wise. The first of good things is to know God, and with a pious mind to reverence Him as true and divine, and to delight in that loveable and desirable beauty of the eternal Truth with the whole affection of the mind. And the second consists in deriving from that divine and heavenly source of nature, love towards our neighbours, since even the wise of this world have borrowed from our laws. For they never could have obtained those points for the discipline of men, except from that heavenly fount of the divine law.

What, then, shall I say about his reverence regarding the worship of God? Before being initiated into the more perfect mysteries, when he was in danger of shipwreck—as the ship carrying him was struck upon rocky shallows and broken apart by waves tossing it back and forth—he feared not death itself, but rather that he might leave this life without the Mystery. He asked those whom he knew to be initiated for the divine Sacrament of the faithful. He did this not to gaze upon secret things with curious eyes, but to obtain help for his faith. He had it wrapped in a cloth and tied the cloth around his neck, then threw himself into the sea. He did not look for a plank broken loose from the ship's frame to float on for rescue, for he sought the means of faith alone. Believing that he was sufficiently protected and defended by this, he sought no other help.

43. What, then, shall I say of his reverence in regard to the worship of God? He, before being initiated in the more perfect mysteries, being in danger of shipwreck when the ship that bore him, dashed upon rocky shallows, was being broken up by the waves tossing it hither and there, fearing not death but lest he should depart this life without the Mystery, asked of those whom he knew to be initiated the divine Sacrament of the faithful; not that he might gaze on secret things with curious eyes, but to obtain aid for his faith. For he caused it to be bound in a napkin, and the napkin round his neck, and so cast himself into the sea, not seeking a plank loosened from the framework of the ship, by floating on which he might be rescued, for he sought the means of faith alone. And so believing that he was sufficiently protected and defended by this, he sought no other aid.

When we consider his courage at the same time, we see that when the vessel was breaking apart, he did not grab hold of a plank like a shipwrecked man, but as a brave man he found support in his own courage, and his hope did not fail him, nor did his expectation deceive him. Then, when he was saved from the waves and brought safely to shore at the port, he first acknowledged his Leader, to whom he had entrusted himself. Immediately afterward, either rescuing the servants himself or seeing that they were rescued, he disregarded his possessions and did not grieve over what was lost. Instead, he sought out the Church of God so that he might give thanks for his deliverance and receive the eternal mysteries, declaring that there was no greater duty than thanksgiving. But if being ungrateful to man has been judged similar to murder, how enormous a crime is it to be ungrateful to God!

44. One may consider his courage at the same time, for he, when the vessel was breaking up, did not as a shipwrecked man seize a plank, but as a brave man found in himself the support of his courage, nor did his hope fail nor his expectation deceive him. And then, when preserved from the waves and brought safe to land in the port, he first recognized his Leader, to Whom he had committed himself, and at once after either himself rescuing the servants, or seeing that they were rescued, disregarding his goods, and not longing for what was lost, he sought the Church of God, that he might return thanks for his deliverance, and acknowledge the eternal mysteries, declaring that there was no greater duty than thanksgiving. But if not to be grateful to man has been judged like to murder, how enormous a crime is it not to be grateful to God!

Now it is the mark of a prudent man to know himself, and as the wise have defined it, to live in accordance with nature. What, then, is so much in accordance with nature as to be grateful to the Creator? Look at this heaven—does it not render thanks to its Creator when He is seen? For the heavens declare the glory of God, and the firmament proclaims His handiwork. The sea itself, when it is quiet and at rest, presents a representation of the Divine Quiet; when it is stirred up, it shows that the wrath on high is terrible. Do we not all rightly admire the grace of God when we observe that senseless nature restrains its waves as if with sense and reason, and that the waves know their own limit? And what shall I say of the earth, which in obedience to the divine command freely supplies food to all living things, and the fields restore what they have received multiplied as if by accumulating interest, and heaped up.

45. Now it is the mark of a prudent man to know himself, and, as it has been defined by the wise, to live in accordance with nature. What, then, is so much in accordance with nature as to be grateful to the Creator? Behold this heaven, does it not render thanks to its Creator when He is seen? For the heavens declare the glory of God, and the firmament proclaims His handywork. The sea itself when it is quiet and at rest sets forth a representation of the Divine Quiet; when it is stirred up, it shows that the wrath on high is terrible. Do we not all rightly admire the grace of God, when we observe that senseless nature restrains its waves as it were with sense and reason, and that the waves know their own limit? And what shall I say of the earth, which in obedience to the divine command freely supplies food to all living things; and the fields restore what they have received multiplied as it were by accumulating interest, and heaped up.

So the person who had grasped the methods of divine work through nature's guidance, with the intense energy of his mind, knew that thanks should be paid first of all to the Preserver of all. But since he could not repay God, he could at least feel grateful. For the essence of this thankfulness is that when it is offered, it is felt, and by being felt, it is offered. So he offered thanks and received faith in return. For if he had experienced such protection from the heavenly Mystery while it was wrapped in a napkin, how much more did he expect if he received it with his mouth and drew it to the very depths of his heart? How much more must he have been expecting from that which, when received into his breast, had already benefited him so greatly when it was covered with a napkin?

46. So he who by the guidance of nature had grasped the methods of the divine work in the ardent vigour of his mind, knew that thanks should be paid first of all to the Preserver of all; but inasmuch as he could not repay, he could at least feel grateful. For the essence of this thankfulness is that when it is offered it is felt, and by being felt is offered. So he offered thanks and brought away faith. For he who had felt such protection on the part of the heavenly Mystery wrapped in a napkin, how much did he expect if he received it with his mouth and drew it to the very depth of his bosom? How much more must he have been expecting of that, when received into his breast, which had so benefited him when covered with a napkin?

But he was not so eager that he set aside caution. He called the bishop to him, and believing that there can be no true thankfulness unless it springs from true faith, he asked whether he agreed with the Catholic bishops, that is, with the Roman Church. Perhaps at that place the Church of that region was in schism. For at that time Lucifer had withdrawn from our communion, and although he had been an exile for the faith and had left behind heirs of his own faith, my brother did not think that there could be true faith in schism. For though schismatics kept the faith toward God, they did not keep it toward the Church of God, certain parts of which they allowed to be divided, as it were, and her members to be torn apart. For since Christ suffered for the Church, and the Church is the body of Christ, it does not seem that faith in Christ is shown by those who make His Passion of no effect and divide His body.

47. But he was not so eager as to lay aside caution. He called the bishop to him, and esteeming that there can be no true thankfulness except it spring from true faith, he enquired whether he agreed with the Catholic bishops, that is, with the Roman Church? And possibly at that place the Church of the district was in schism. For at that time Lucifer had withdrawn from our communion, and although he had been an exile for the faith, and had left inheritors of his own faith, yet my brother did not think that there could be true faith in schism. For though schismatics kept the faith towards God, yet they kept it not towards the Church of God, certain of whose limbs they suffered as it were to be divided, and her members to be torn. For since Christ suffered for the Church, and the Church is the body of Christ, it does not seem that faith in Christ is shown by those by whom His Passion is made of none effect, and His body divided.

And so, though he held onto the deposit of faith and was afraid to travel while owing such a great debt, he preferred to cross over to a place where he could make his payment safely. He was convinced that the payment of thankfulness to God consists in right dispositions and faith, and as soon as he had free access to the Church, he did not delay in making this payment. He both received the grace of God that he longed for and preserved it once he had received it. Nothing, then, can be wiser than that prudence which distinguishes between divine and human matters.

48. And so though he retained the deposit of faith, and feared to voyage as debtor of so vast an amount, yet he preferred to cross over to a place where he could make his payment in safety, for he was convinced that the payment of thankfulness to God consists in dispositions and faith, which payment, so soon as he had free access to the Church, he delayed not to make. And he both received the grace of God which he longed for, and preserved it when received. Nothing, then, can be wiser than that prudence which distinguishes between divine and human matters.

Why should I talk about his well-known eloquence in his legal work? What incredible admiration he aroused in the courtroom of the high prefecture! But I prefer to speak about those things which he considered, through contemplation of the mysteries of God, to be more important than human affairs.

49. Why should I speak of his well-known eloquence in his forensic duties? What incredible admiration did he excite in the hall of justice of the high prefecture! But I prefer to speak of those things which he esteemed, through consideration of the mysteries of God, to be preferable to human matters.

50. If anyone wants to see his courage more fully, let them consider how often after his shipwreck he crossed the sea with invincible disregard for his own life and traveled through vast regions on his journeys. And finally, at this very time he did not shrink from danger but faced it directly. He endured injustice patiently and paid no attention to the cold—if only he had been equally careful in taking precautions. But this was exactly where he was blessed: as long as his bodily strength allowed, he spent his life fulfilling the work of youth, carrying out without interruption what he wished to do, and paid no attention to his weakness.

50. And should any one wish more fully to regard his fortitude, let him consider how often after his shipwreck with invincible disregard of this life he crossed the sea and travelled through widespread regions in his journeys, and at last that at this very time he did not shrink from danger, but met it. Patient under injustice, regardless of cold, would that he had been equally thoughtful in taking precautions. But exactly herein was he blessed, that he, so long as his bodily strength allowed, spent his life fulfilling the work of youth, uninterruptedly carrying out what he wished to do, and paid no attention to his weakness.

51. But how can I express his simplicity? By this I mean a certain moderation of character and soberness of mind. Pardon me, I ask you, and attribute it to my grief if I allow myself to speak at length about him with whom I am no longer permitted to talk. And certainly it is an advantage for you to see that you have performed this kind service not led by weak emotions, but by sound judgment—not as if moved by pity for his death, but moved by desire to honor his virtues. For every simple soul is blessed. And his simplicity was so great that, converted as though into a child, he was remarkable for the simplicity belonging to that innocent age, for the likeness of perfect virtue, and for reflecting innocence of character as in a mirror. Therefore he entered into the kingdom of heaven, because he believed the word of God, because he, like a child, rejected the tricks of flattery, and chose rather to accept the pain of injustice with gentleness than to avenge himself harshly. He was more ready to listen to complaints than to deceit, ready for reconciliation, inaccessible to ambition, holy in modesty, so that in him one would rather speak of excessive bashfulness than have to look for what is necessary.

51. But in what words can I set forth his simplicity? By this I mean a certain moderation of character and soberness of mind. Pardon me, I beseech you, and attribute it to my grief, if I allow myself to speak somewhat fully about him with whom I am no longer permitted to converse. And certainly it is an advantage for you to see that you have performed this kindly office not led by weak feelings, but by sound judgment; not as impelled by pity for his death, but moved by desire to do honour to his virtues; for every simple soul is blessed. And so great was his simplicity, that, converted as it were into a child, he was conspicuous for the simplicity belonging to that guileless age, for the likeness of perfect virtue, and for reflecting as in a mirror innocence of character. Therefore he entered into the kingdom of heaven, because he believed the word of God, because he, like a child, rejected the artifices of flattery, and chose rather to accept with gentleness the pain of injustice than to avenge himself sharply; he was more ready to listen to complaints than to guile, ready for conciliation, inaccessible to ambition, holy in modesty, so that in him one would rather speak of excess of bashfulness than have to seek for such as is needful.

The foundations of virtue are never excessive, for modesty does not hinder but actually enhances the fulfillment of duty. His face was colored with a certain virginal modesty, revealing his inner disposition in his appearance. If he happened to encounter some female relative unexpectedly, he would bow down and lower himself toward the ground. Though he was not different in the company of men, he rarely lifted his face, raised his eyes, or spoke. When he did any of these things, it was with a kind of bashful modesty of heart, which also corresponded with the chastity of his body. He preserved the gifts of holy baptism undefiled, being pure in body and even more pure in heart. He feared the shame of impurity in conversation no less than in his body, and he believed that modesty in pure speech deserved no less regard than chastity of body.

52. But the foundations of virtue are never in excess, for modesty does not hinder but rather commends the discharge of duty. And so was his face suffused with a certain virginal modesty, showing forth his inward feeling in his countenance, if perchance he had, coming on a sudden, met some female relative, he was as it were bowed down and sunk to the earth, though he was not different in company with men, he seldom lifted up his face, raised his eyes, or spoke; when he did one of these things, it was with a kind of bashful modesty of heart, with which, too, the chastity of his body agreed. For he preserved the gifts of holy baptism inviolate, being pure in body and still more pure in heart; fearing not less the shame of impurity in conversation than in his body; and thinking that no less regard was to be paid to modesty in purity of words than in chastity of body.

In summary, he loved chastity so much that he never sought a wife, although in his case it was not merely the desire for chastity but also the grace of his love for us. But in a wonderful way he concealed his feelings about marriage and avoided all boasting. He concealed his feelings so carefully that even when we urged him toward marriage, he appeared to postpone it rather than avoid it. This was the one matter he did not share with his brother and sister, not out of any uncertain hesitation but simply out of virtuous modesty.

53. In fine, he so loved chastity as never to seek a wife, although in him it was not merely the desire of chastity, but also the grace of his love for us. But in a wonderful manner he concealed his feeling as to marriage, and avoided all boastfulness; and so carefully did he conceal his feeling, that even when we pressed it on him, he appeared rather to postpone wedlock than to avoid it. So this was the one point with which he did not trust his brother and sister, not through any doubtful hesitation, but simply through virtuous modesty.

54. Who, then, could help but marvel that a man in age between a brother and a sister—one a virgin, the other a priest—yet in greatness of soul not inferior to either, should so excel in two great gifts as to reflect the chastity of one calling and the sanctity of the other, being bound not by formal profession but by the practice of virtue. If, then, lust and anger give birth to other vices, I may rightly call chastity and gentleness the parents, as it were, of virtues; although, just as piety is the origin of all good things, it is also the seedbed of other virtues.

54. Who, then, could refrain from wondering that a man in age between a brother and a sister, the one a virgin, the other a priest, yet in greatness of soul not below either, should so excel in two great gifts, as to reflect the chastity of one vocation and the sanctity of the other, being bound not by profession but by the exercise of virtue. If, then, lust and anger bring forth other vices, I may rightly call chastity and gentleness as it were the parents of virtues; although, as it is the origin of all good things, so too is piety the seed-plot of other virtues.

What, then, shall I say of his economy, a kind of self-control concerning possessions? For he who takes care of his own does not seek what belongs to others, nor is he made arrogant by abundance when he is content with what he has. For he did not wish to recover anything except what was his own, and that more to avoid being cheated than to become richer. For he rightly called those who seek what belongs to others hawks of money. But if greed is the root of all evils, he who does not seek money has certainly stripped himself of vices.

55. What, then, shall I say of his economy, a kind of continence regarding possessions? For he who takes care of his own does not seek other men's goods, nor is he puffed up by abundance who is contented with his own. For he did not wish to recover anything except his own, and that rather that he might not be cheated than that he might be richer. For he rightly called those who seek other men's goods hawks of money. But if avarice be the root of all evils, 1 Timothy 6:10 he who does not seek for money has certainly stripped himself of vices.

Abraham never took pleasure in elaborate feasts or numerous dishes, except when he invited friends. He wanted what was enough for nature, not excess for the sake of pleasure. And indeed, he was not poor in resources, but was poor in spirit. We should not doubt his happiness at all, since he neither took delight in riches as a wealthy man, nor thought what he had was too little as a poor man would.

56. Nor did he ever delight in more carefully prepared feasts or many dishes, except when he invited friends, wishing for what was sufficient for nature, not for superabundance for pleasure's sake. And, indeed, he was not poor in means, but was so in spirit. Matthew 5:3 Certainly we ought by no means to doubt of his happiness, who neither as a wealthy man delighted in riches, nor as a poor man thought that what he had was scanty.

57. It remains that, to complete our discussion of the cardinal virtues, we should observe in him the elements of justice. For although the virtues are related to each other and connected, still a more distinct outline of each one is needed, and especially of justice. For justice, being somewhat strict toward itself, is wholly devoted to what lies outside itself, and whatever it possesses through a certain severity toward self, being carried along by love for all, it pours out upon its neighbors.

57. It remains that, to come to the end of the cardinal virtues, we should notice in him the constituents of justice. For although virtues are related to each other and connected, still as it were a more distinct sketch of each is wanted, and especially of justice. For it being somewhat niggardly towards itself is wholly devoted to what is without, and whatever it has through a certain rigour towards self, being carried away by love for all, it pours forth on its neighbours.

There are many forms of this virtue. One is directed toward friends, another toward all people, another pertains to the worship of God or the relief of the poor. What he was toward everyone is demonstrated by the affection of the people in the province where he served. They used to say that he was more like a parent to them than a judge, a kind mediator for devoted clients, and a steadfast administrator of just law.

58. But there are many kinds of this virtue. One towards friends, another towards all men, another with respect to the worship of God or the relief of the poor. So what he was towards all, the affection of the people of the province over which he was set shows; who used to say that he was rather their parent than a judge, a kind umpire for loving clients, a steadfast awarder of just law.

His relationship with his brother and sister is shown by the fact that our inheritance remained undivided—not distributed or diminished, but kept intact, even though he embraced all people with his goodwill. He said that love was no reason to make a will. He made this clear in his final words when he commended those he had loved, saying he had chosen never to marry so that he would not be separated from his brother and sister, and that he would not make a will so that our feelings would not be hurt in any way. Finally, even though we begged and pleaded with him, he believed he should not decide anything himself. However, he did not forget the poor, but only asked that we give them whatever amount seemed right to us.

59. But what he was with his brother and sister, though all men were embraced in his good-will, our undivided patrimony testifies, and the inheritance neither distributed nor diminished, but preserved. For he said that love was no reason for making a will. This, too, he signified with his last words, when commending those whom he had loved, saying that it was his choice never to marry a wife, that he might not be separated from his brother and sister, and that he would not make a will, lest our feelings should in any point be hurt. Lastly, though begged and entreated by us, he thought that nothing ought to be determined by himself, not, however, forgetting the poor, but only asking that so much should be given to them as should seem just to us.

He gave sufficient proof of his fear of God by this alone, and set an example of religious devotion toward other people. What he gave to the poor, he offered to God, since whoever distributes to the poor lends to God, and by requiring only what was just, he left them not just a little but everything. This is the complete sum of justice: to sell what one has and give to the poor. For whoever has dispersed and given to the poor, his righteousness endures forever. So he left us as stewards, not heirs, because an inheritance is a matter of dispute for heirs, but stewardship is a duty to the poor.

60. By this alone he gave a sufficient proof of his fear of God, and set an example of religious feeling as regards men. For what he gave to the poor he offered to God, since he that distributes to the poor lends unto God; Proverbs 19:17 and by requiring what was just, he left them not a little, but the whole. For this is the total sum of justice, to sell what one has and give to the poor. For he who has dispersed, and has given to the poor, his righteousness endures forever. So he left us as stewards, not heirs; for the inheritance is to the heirs a matter of question, the stewardship is a duty to the poor.

We can rightly say that the Holy Spirit spoke to us today through the voice of the boy reader: "He who is innocent in his hands and of a clean heart, who has not lifted up his soul to vanity, nor used deceit against his neighbor—this is the generation of those who seek the Lord." Such a person will ascend into the hill of the Lord and dwell in the tabernacle of God, because he has walked without spot, he has worked righteousness, he has spoken truth, he has not deceived his neighbor, nor has he lent his money for usury—he who always wished only to keep what he had inherited.

61. So that one may rightly say that the Holy Spirit has this day told us by the voice of the boy reader: He that is innocent in his hands and of a clean heart, who has not lifted up his soul to vanity, nor used deceit unto his neighbour, this is the generation of them that seek the Lord. He, then, shall both ascend into the hill of the Lord and dwell in the tabernacle of God; because he has walked without spot, he has worked righteousness, he has spoken truth, he has not deceived his neighbour; nor did he lend his money for usury, who always wished [no more than] to retain that which was inherited.

Why should I describe how his piety exceeded mere justice, when he thought that because of my office something should be given to the unlawful possessor of our property, declared that I was the source of the gift, but turned over the income from his own share to the common fund?

62. Why should I relate that in his piety he went beyond mere justice, when he, having thought that in consideration of my office something ought to be given to the unlawful possessor of our property, declared that I was the author of the bounty, but made over the receipts of his own share to the common fund.

63. These things and others, which brought me pleasure at the time, now intensify the memory of my grief. Nevertheless, they remain and always will remain, nor do they ever fade away like a shadow; for the grace of virtue does not die with the body, nor do natural life and merits end at the same time, although the use of natural life does not perish forever, but rests in a kind of temporary suspension.

63. These and other matters, which were then a pleasure to me, now sharpen the remembrance of my grief. They abide, however, and always will do so, nor do they ever pass away like a shadow; for the grace of virtue dies not with the body, nor do natural life and merits come to an end at the same time, although the use of natural life does not perish for ever, but rests in a kind of exemption for a time.

64. For someone who has accomplished such good works and been delivered from dangers, I will weep more out of longing for him than from loss. The very timeliness of his death reminds us that we ought to honor him with grateful veneration rather than grieve for him, because it is written that private grief should end in public sorrow. This is stated in prophetical language not only to that one woman who is represented there, but to each person, since it appears to be addressed to the Church.

64. For one, then, who has performed such good deeds, and is rescued from perils, I shall weep rather from longing for him than for the loss. For the very opportuneness of his death bids us bear in mind that we must follow him rather with grateful veneration than grieve for him, for it is written that private grief should cease in public sorrow. This is said in the prophetical language, not only to that one woman, who is figured there, but to each, since it seems to be said to the Church.

This message comes to me, and Holy Scripture says: Do you teach this? Is this how you instruct the people of God? Don't you realize that your example is dangerous to others? Unless perhaps you complain that your prayer is not heard. First of all, this is shameless arrogance—to want to obtain for yourself what you know has been denied to many, even saints, when you are aware that God shows no partiality. For although God is merciful, if He always heard everyone, He would appear to act no longer by His own free will, but by a kind of necessity. Besides, since everyone asks, if He were to hear everyone, no one would die. For how much do you pray daily? Should God's plan, then, be canceled on your account? Why do you lament that something is sometimes not obtained, when you know it cannot always be obtained?

65. To me, then, does this message come, and Holy Scripture says: Do you teach this, is it thus that you instruct the people of God? Do you not know that your example is a danger to others? save that perchance you complain that your prayer is not heard. First of all this is shameless arrogance, to desire to obtain for yourself what you know to have been denied to many, even saints, when you are aware that God is no respecter of persons? Acts 10:34 For although God is merciful, yet if He always heard all, He would appear to act no longer of His own free will, but by a kind of necessity. Then, since all ask, if He were to hear all, no one would die. For how much do you daily pray? Is, then, God's appointment to be made void in consideration of you? Why, then, do you lament that is sometimes not obtained, which you know cannot always be obtained?

You fool, it says, above all women, don't you see our mourning and what has happened to us? Sion our mother is deeply saddened and greatly humbled. Mourn now very bitterly, since we all mourn, and be sorrowful since we all are sorrowful, while you grieve for just one brother. Ask the earth and she will tell you that it is she who ought to mourn, having outlived so many who grow upon her. From her, it says, all were born in the beginning, and from her others will come, and look, almost all of them walk into destruction, and a multitude of them is completely rooted out. Who, then, ought to mourn more than she who has lost such a great multitude, and not you, who are sorrowful for only one person?

66. You fool, it says, above all women, do you not see our mourning, and what has happened to us, how that Sion our mother is saddened with all sadness, and humbled with humbling. Mourn now also very sore, since we all mourn, and be sad since we all are sad, and you are grieved for a brother. Ask the earth and she shall tell you that it is she which ought to mourn, outliving so many that grow upon her. And out of her, it says, were all born in the beginning, and out of her shall others come, and, behold, they walk almost all into destruction, and a multitude of them is utterly rooted out. Who, then, ought to make more mourning than she that has lost so great a multitude, and not thou, which art sorry but for one?

Let our shared mourning absorb our personal grief and cut off the bitterness of our private sorrow. For we ought not to grieve for those we see set free, and we remember that so many holy souls are not being released from the chains of the body at this time without purpose. For we see, as if by God's decree, such devout widows dying so close together in time that it seems like a kind of departure on a journey, not a sinking into death, so that their chastity—in which they have served God for their full time—would not be exposed to danger. What groans, what mourning, such a bitter memory stirs up in me! And even if I had no time for mourning, yet in my own personal grief over the loss of the very flower of so much merit, the common lot of nature consoled me; and my grief over one person alone veiled the bitterness of the public funeral by the show of piety at home.

67. Let, then, the common mourning swallow up ours and cut off the bitterness of our private sorrow. For we ought not to grieve for those whom we see to be set free, and we bear in mind that so many holy souls are not without a purpose at this time loosed from the chains of the body. For we see, as if by God's decree, such reverend widows dying so closely at one time, that it seems to be a sort of setting out on a journey, not a sinking in death, lest their chastity in which they have served God their full time should be exposed to peril. What groans, what mourning, does so bitter a recollection stir up in me! And if I had no leisure for mourning, yet in my own personal grief, in the loss of the very flower of so much merit, the common lot of nature consoled me; and my grief in consideration of one alone veiled the bitterness of the public funeral by the show of piety at home.

I turn again, then, O sacred Scripture, to your consolations, for I take delight in dwelling on your precepts and your pronouncements. It is far easier for heaven and earth to pass away than for one small detail of the law to fail! But let us now listen to what is written: "Now, keep your sorrow to yourself, and bear with good courage the things which have happened to you. For if you acknowledge that God's determination is just, you will both receive your son back in due time, and will be praised among women." If this is said to a woman, how much more should it apply to a priest! If such words are said about a son, it is certainly not inappropriate that they should also be spoken concerning the loss of a brother—though if he had been my son I could never have loved him more. For just as in the death of children, the wasted effort and the pain endured for nothing seem to increase the sorrow, so too in the case of brothers the habits of daily life together and shared work intensify the bitterness of grief.

68. I seek again, then, O sacred Scripture, your consolations, for it delights me to dwell on your precepts and on your sentences. How far more easy is it for heaven and earth to pass away, than for one tittle of the law to fail! But let us now listen to what is written: Now, it says, keep your sorrow to yourself, and bear with a good courage the things which have befallen you. For if you shall acknowledge the determination of God to be just, you shall both receive your son in time, and shall be praised among women. If this is said to a woman, how much more to a priest! If such words are said of a son it is certainly not unfitting that they should be uttered also concerning the loss of a brother; though if he had been my son I could never have loved him more. For as in the death of children, the lost labour and the pain borne to no purpose seem to increase the sorrow; so, too, in the case of brothers the habits of intercourse and joint occupations inflame the bitterness of grief.

But look! I hear Scripture saying: Do not continue this argument, but allow yourself to be persuaded. For how great are the misfortunes of Zion! Be comforted concerning the sorrow of Jerusalem. You see that our holy places are polluted and the name that was called upon us is almost profaned. Those who are ours have suffered shame, our priests are burned, our Levites gone into captivity, our wives are polluted, our virgins suffer violence, our righteous people are carried away, our little ones given up, our young men brought into bondage, and our strong men have become weak. And what is the greatest of all: the seal of Zion has lost her glory, since now she is delivered into the hands of those who hate us. Therefore, shake off your great sadness and put away the multitude of sorrows, so that the Mighty One may be merciful to you again, and the Most High will give you rest by easing your labors.

69. But, lo! I hear the Scripture saying: Do not continue this discourse, but allow yourself to be persuaded. For how great are the misfortunes of Sion! Be comforted in regard of the sorrow of Jerusalem. For you see that our holy places are polluted and the name that was called upon us is almost profaned, they that are ours have suffered shame, our priests are burnt, our Levites gone into captivity, our wives are polluted, our virgins suffer violence, our righteous men are carried away, our little ones given up, our young men brought in bondage, and our strong men become weak. And, which is the greatest of all, the seal of Sion hast lost her glory, since now she is delivered into the hands of them that hate us. Do thou, then, shake off your great heaviness, and put from you the multitude of sorrows, that the Mighty may be merciful to you again, and the Highest shall give you rest by easing your labours.

I will stop crying, then, because one must accept beneficial treatments, since there should be some distinction between believers and unbelievers. Let those weep who cannot have the hope of the resurrection—those deprived of it not by God's judgment but by the rigor of the faith. Let this be the difference between the servants of Christ and the worshippers of idols: the latter weep for their friends, whom they believe to have perished forever; they never stop crying and find no relief from grief, since they think the dead have no rest. But for us, for whom death is the end not of our physis but only of this life, since our physis itself is restored to a better condition, let the coming of death wipe away all tears.

70. So, then, my tears shall cease, for one must yield to healthful remedies, since there ought to be some difference between believers and unbelievers. Let them, therefore, weep who cannot have the hope of the resurrection, of which not the sentence of God but the strictness of the faith deprives them. Let there be this difference between the servants of Christ and the worshippers of idols, that the latter weep for their friends, whom they suppose to have perished for ever; that they should never cease from tears, and gain no rest from sorrow, who think that the dead have no rest. But from us, for whom death is the end not of our nature but of this life only, since our nature itself is restored to a better state, let the advent of death wipe away all tears.

And certainly if those who have thought that death is the end of sensation and the decay of our nature have ever found any consolation, how much more must we find it—we to whom the awareness of good we have done brings the promise of better rewards! The pagans have their consolation because they think that death is a stopping of all evils, and just as they are without the fruit of life, so too they think they have escaped all the feeling and pain of those severe and constant sufferings we must endure in this life. We, however, just as we are better sustained by our rewards, ought also to be more patient through our consolation, for those whom death will not swallow up but eternity will receive seem not to be lost but sent on ahead.

71. And certainly if they have ever found any consolation who have thought that death is the end of sensation and the failing of our nature, how much more must we find it so to whom the consciousness of good done brings the promise of better rewards! The heathen have their consolation, because they think that death is a cessation of all evils, and as they are without the fruit of life, so, too, they think that they have escaped all the feeling and pain of those severe and constant sufferings which we have to endure in this life. We, however, as we are better supported by our rewards, so, too, ought we to be more patient through our consolation, for they seem to be not lost but sent before, whom death is not going to swallow up, but eternity to receive.

My tears will therefore cease, or if they cannot cease, I will weep for you, my brother, as part of our common sorrow, and will hide my private groaning in the public grief. How can my tears completely stop when they burst forth every time your name is spoken, or when my daily routines stir up your memory, or when my affection recalls your face, or when remembrance renews my grief? How can you be absent when you are made present again in so many activities? You are present, I say, and are always brought before me, and with my whole mind and soul I embrace you, look at you, speak to you, kiss you. I hold you whether in the dark night or in clear daylight, when you graciously return to visit and comfort me in my sorrow. And now the very nights that used to seem burdensome during your lifetime because they prevented us from seeing each other, and sleep itself, which was recently the hateful interrupter of our conversation, have begun to be sweet because they restore you to me. Those people are not wretched but blessed whose mutual presence does not fail, whose care for each other is not diminished, whose mutual esteem grows stronger. For sleep is a likeness and image of death.

72. My tears shall therefore cease, or if they cannot cease, I will weep for you, my brother, in the common sorrow, and will hide my private groaning in the public grief. For how can my tears wholly cease, since they break forth at every utterance of your name, or when my very habitual actions arouse your memory, or when my affection pictures your likeness, or when recollection renews my grief. For how can you be absent who art again made present in so many occupations? You are present, I say, and art always brought before me, and with my whole mind and soul do I embrace you, gaze upon you, address you, kiss you; I grasp you whether in the gloomy night or in the clear light, when you vouch-safe to revisit and console me sorrowing. And now the very nights which used to seem irksome in your lifetime, because they denied us the power of looking on each other; and sleep itself, lately, the odious interrupter of our converse, have commenced to be sweet, because they restore you to me. They, then, are not wretched but blessed whose mutual presence fails not, whose care for each other is not lessened, whose mutual esteem is increased. For sleep is a likeness and image of death.

But if our souls, during the quiet of night, while still attached to the chains of the body and bound within the prison bars of our limbs, can still see higher and separate things, how much more can they see these things when, in their pure and heavenly senses, they suffer no hindrances from bodily weakness. And so, as a certain evening was drawing on and I was complaining that you did not revisit me when I was at rest, you were actually fully present always. So that, as I lay with my limbs bathed in sleep while I was awake in mind for you, you were alive to me. I could say, What is death, my brother? For certainly you were not separated from me for a single moment, since you were so present with me everywhere that the enjoyment of each other, which we were unable to have in the interactions of this life, is now always and everywhere with us. For at that time, all things could not be present, since neither did our physical condition allow it, nor could the sight of each other or the sweetness of our bodily embraces be enjoyed at all times and in all places. But the images in our souls were always present with us, even when we were not together, and these have not come to an end but constantly come back to us, and the greater the longing, the greater abundance we have of them.

73. But if, in the quiet of night, our souls still cleaving to the chains of the body, and as it were bound within the prison bars of the limbs, yet are able to see higher and separate things, how much more do they see these, when in their pure and heavenly senses they suffer from no hindrances of bodily weakness. And so when, as a certain evening was drawing on, I was complaining that thou did not revisit me when at rest, you were wholly present always. So that, as I lay with my limbs bathed in sleep, while I was [in mind] awake for you, you were alive to me, I could say, What is death, my brother? For certainly you were not separated from me for a single moment, for you were so present with me everywhere, that enjoyment of each other, which we were unable to have in the intercourse of this life, is now always and everywhere with us. For at that time certainly all things could not be present, for neither did our physical constitution allow it, nor could the sight of each other, nor the sweetness of our bodily embraces at all times and in all places be enjoyed. But the pictures in our souls were always present with us, even when we were not together, and these have not come to an end, but constantly come back to us, and the greater the longing the greater abundance have we of them.

So then, I hold you, my brother, and neither death nor time will tear you from me. Tears themselves are sweet, and weeping itself a pleasure, because through them the longing of the soul is soothed, and affection, once relieved, finds peace. For I cannot be without you, nor ever forget you, or think of you without tears. O bitter days, which show that our union is broken! O nights worthy of tears, which have taken from me such a good companion in rest, such an inseparable friend! What suffering you would cause me, unless the image of him being present offered itself to me, unless the visions of my soul showed me the one whom my bodily sight no longer reveals!

74. So, then, I hold you, my brother, and neither death nor time shall tear you from me. Tears themselves are sweet, and weeping itself a pleasure, for by these the eagerness of the soul is assuaged, and affection being eased is quieted. For neither can I be without you, nor ever forget you, or think of you without tears. O bitter days, which show that our union is broken! O nights worthy of tears, which have lost for me so good a sharer of my rest, so inseparable a companion! What sufferings would you cause me, unless the likeness of him present offered itself to me, unless the visions of my soul represented him whom my bodily sight shows me no more!

Now, now, O brother, dearest to my soul, although you have departed through a death that came too soon, you are at least happy because you do not have to bear these sorrows and are not forced to grieve the loss of a brother. You could not stand being separated from him for long, but you quickly came back and visited him again. But if you used to hurry to drive away the weariness of my loneliness and to ease the sadness of your brother's mind, how much more often should you now return to visit my suffering soul and yourself relieve the sorrow that comes from you!

75. Now, now, O brother, dearest to my soul, although you are gone by too early a death, happy at least are you, who dost not endure these sorrows, and art not compelled to mourn the loss of a brother, separation from whom you could not long endure, but quickly returned and visit him again. But if then you hastened to banish the weariness of my loneliness, to lighten the sadness of your brother's mind, how much more often ought thou now to revisit my afflicted soul, and yourself lighten the sorrow which has its origin from you!

76. But my duties as a priest now require me to pause for a while, and attention to my priestly responsibilities draws my mind away. But what will become of my holy sister, who though she controls her feelings through fear of God, yet fans the flames of grief itself through the fervor of her devotion? Lying face down on the ground, embracing her brother's tomb, exhausted from difficult walking, sad in spirit, day and night she renews her grief. For though she often interrupts her weeping with speech, she renews it in prayer; and although in her knowledge of Scripture she surpasses those who bring comfort, she makes up for her desire to weep by the persistence of her prayers, renewing the flood of her tears especially when no one can interrupt her. So you have something you may pity, not something you may criticize, for weeping in prayer is a sign of virtue. And although this is common among virgins, whose softer nature and more tender feelings produce abundant tears at the sight of ordinary human weakness, even without the experience of family grief, yet when there is a greater cause for sorrow, no limit is set to that sorrow.

76. But the exercise of my office now bids me rest awhile, and attention to my priestly duties draws my mind away; but what will happen to my holy sister, who though she moderates her affection by the fear of God, yet again kindles the grief itself of the affection by the zeal of her devotion? Prostrate on the ground, embracing her brother's tomb, wearied with toilsome walking, sad in spirit, day and night she renews her grief. For though she often breaks off her weeping by speech, she renews it in prayer; and although in her knowledge of her Scriptures she excels those who bring consolation, she makes up for her desire of weeping by the constancy of her prayers, renewing the abundance of her tears then chiefly, when no one can interrupt her. So you have that which you may pity, not what you may blame, for to weep in prayer is a sign of virtue. And although that be a common thing with virgins, whose softer sex and more tender affection abound in tears at the sight of the common weakness, even without the feeling of family grief, yet when there is a greater cause for sorrowing, no limit is set to that sorrow.

The means of consolation are lacking because excuses are plentiful. For you cannot forbid what you yourself teach, especially when she attributes her tears to devotion rather than sorrow, and hides the flow of ordinary grief out of fear of shame. Therefore, console her—you who can reach her soul and penetrate her mind. Let her perceive that you are present, feel that you have not departed, so that having received the consolation of one whose merit she is certain of, she may learn not to grieve heavily for him who warned her that he should not be mourned.

77. The means of consolation, then, are wanting since excuses abound. For you can not forbid that which you teach, especially when she attributes her tears to devotion, not to sorrow, and conceals the course of the common grief for fear of shame. Console her, therefore, you who can approach her soul, and penetrate her mind. Let her perceive that you are present, feel that you are not departed, that having enjoyed his consolation of whose merit she is assured, she may learn not to grieve heavily for him, who warned her that he was not to be mourned for.

But why should I hold you back, brother, why should I wait for my words to fade away and, so to speak, be buried along with you? Although the sight and appearance of your lifeless body, and its remaining beauty and form still present here, bring comfort to our eyes, I will delay no longer. Let us proceed to the tomb. But first, before the people, I offer the final farewell, declare peace to you, and give the last kiss. Go ahead of us to that dwelling, common to all and awaiting everyone, and certainly now desired by me more than by others. Prepare a shared dwelling for the one with whom you have lived, and just as here we have had all things in common, so there too, let us have no separate possessions.

78. But why should I delay you, brother, why should I wait that my address should die and as it were be buried with you? Although the sight and form of your lifeless body, and its remaining comeliness and figure abiding here, comfort the eyes, I delay no longer, let us go on to the tomb. But first, before the people I utter the last farewell, declare peace to you, and pay the last kiss. Go before us to that home, common and waiting for all, and certainly now longed for by me beyond others. Prepare a common dwelling for him with whom you have dwelt, and as here we have had all things in common, so there, too, let us know no divided rights.

Do not keep waiting for long the one who desires you, do not make the one who is hurrying after you wait, help the one who is rushing forward, and if I seem to you to be delaying too long, call me to you. For we have never been separated from each other for very long, and you were always in the habit of returning. But since you cannot return again, I will come to you—it is only fair that I repay your kindness and take my turn. There was never much difference in the circumstances of our lives: whether in health or sickness, our condition was shared by both of us, so that if one became sick the other also fell ill, and when one began to recover, the other likewise recovered. How have we lost these bonds between us? This time too we shared our illness—how is it that we did not share death as well?

79. Do not, I pray you, long put off him who is desirous of you, expect him who is hastening after you, help him who is hurrying, and if I seem to you to delay too long, summon me. For we have not ever been long separated from each other, but you were always wont to return. Nor since you can not return again, I will go to you; it is just that I should repay the kindness and take my turn. Never was there much difference in the condition of our life; whether health or sickness, it was common to both, so that if one sickened the other fell ill, and when one began to recover, the other, too, was convalescent. How have we lost our rights? This time, too, we had our sickness in common, how is it that death was not ours in common?

And now to You, Almighty God, I entrust this innocent soul. To You I offer my sacrifice. Accept favorably and mercifully the gift of a brother, the offering of a priest. I present these first offerings of myself in advance. I come to You with this pledge—a pledge not of money but of life. Do not cause me to remain too long in debt for such a payment. This is not the ordinary bond of brotherly love, nor the common course of nature, but something increased by such a measure of virtue. I can endure it, if I am soon required to pay it.

80. And now to You, Almighty God, I commend this guileless soul, to You I offer my sacrifice; accept favourably and mercifully the gift of a brother, the offering of a priest. I offer beforehand these first libations of myself. I come to You with this pledge, a pledge not of money but of life, cause me not to remain too long a debtor of such an amount. It is not the ordinary interest of a brother's love, nor the common course of nature, which is increased by such an amount of virtue. I can bear it, if I shall be soon compelled to pay it.