Augustine of Hippo

"Like sheep laid in hell, death is their shepherd" [Psalm 49:14]. Whose? Of those whose way is a stumbling-block to themselves. Whose? Of those who mind only things present, while they think not of things future: of those who think not of any life, but of that which must be called death. Not without cause, then, like sheep in hell, have they death to their shepherd. What means, "they have death to their shepherd"? For is death either some thing or some power? Yea, death is either the separation of the soul from the body, or a separation of the soul from God, and that indeed which men fear is the separation of the soul from the body: but the real death, which men do not fear, is the separation of the soul from God. And ofttimes when men fear that which does separate the soul from the body, they fall into that wherein the soul is separated from God. This then is death. But how is "death their shepherd"? If Christ is life, the devil is death. But we read in many places in Scripture, how that Christ is life. But the devil is death, not because he is himself death, but because through him is death. For whether that (death) wherein Adam fell was given man to drink by the persuasion of him: or whether that wherein the soul is separated from the body, still they have him for the author thereof, who first falling through pride envied him who stood, and overthrew him who stood with an invisible death, in order that he might have to pay the visible death. They who belong to him have death to their shepherd: but we who think of future immortality, and not without reason do wear the sign of the Cross of Christ on the forehead, have no shepherd but life. Of unbelievers death is the shepherd, of believers life is the shepherd. If then in hell are the sheep, whose shepherd is death, in heaven are the sheep, whose shepherd is life. What then? Are we now in heaven? In heaven we are by faith. For if not in heaven, where is the "Lift up your heart"? If not in heaven, whence with the Apostle Paul, "For our conversation is in heaven"? [Philippians 3:20] In body we walk on earth, in heart we dwell in heaven. We dwell there, if there we send anything which holds us there. For no one dwells in heart, save where thought is: but there his thought is, where his treasure is. He has treasured on earth, his heart does not withdraw from earth: he has treasured in heaven, his heart from heaven does not come down: for the Lord says plainly, "Where your treasure is, there will your heart be also." [Matthew 6:12]

"Nevertheless, God shall redeem my soul" [Psalm 49:15]. Behold the voice of one hoping in the future: "Nevertheless, God shall redeem my soul." Perhaps it is the voice of one still wishing to be relieved from oppression. Some one is in prison, he says, "God shall redeem my soul:" some one is in bond, "God shall redeem my soul:" some one is suffering peril by sea, is being tossed by waves and raging tempests, what says he? "God shall redeem my soul." They would be delivered for the sake of this life. Not such is the voice of this man. Hear what follows: "God shall redeem my soul from the hand of hell, when He shall have received me." He is speaking of this redemption, which Christ now shows in Himself. For He has descended into hell, and has ascended into heaven. What we have seen in the Head we have found in the Body. For what we have believed in the Head, they that have seen, have themselves told us, and by themselves we have seen: "For we are" all "one body." [Romans 12:5] But are they better that hear, we worse to whom it has been told? Not so says The Life Itself, Our Shepherd Himself. For He rebukes a certain disciple of His, doubting and desiring to handle His scars, and when he had handled the scars and had cried out, saying, "My Lord and my God," [John 20:28] seeing His disciple doubting, and looking to the whole world about to believe, "Because you have seen Me," He says, "you have believed: blessed are they that see not, and believe." "But God shall redeem my soul from the land of hell, when He has received me." Here then what? Labour, oppression, tribulation, temptation: expect nothing else. Where joy? In future hope....

...Perchance your heart says, Wretch that I am, I suppose to no purpose I have believed, God does not regard things human. God therefore does awaken us: and He says what? "Fear not, though a man have become rich" [Psalm 49:16]. For why did you fear, because a man has become rich? You feared that you had believed to no purpose, that perchance you should have lost the labour for your faith, and the hope of your conversion: because perchance there has come in your way gain with guilt, and you could have been rich, if you had seized upon that same gain with the guilt, and needed not have laboured; and you, remembering what God has threatened, have refrained from guilt, and have contemned the gain: you see another man that has made gain by guilt, and has suffered no harm; and you fear to be good. "Fear not," says the Spirit of God to you, "though a man shall have become rich." Would you not have eyes but for things present? Things future He has promised, who has risen again; peace in this world, and repose in this life, He has not promised. Every man does seek repose; a good thing he is seeking, but not in the proper region thereof he is seeking it. There is no peace in this life; in Heaven has been promised that which on earth we are seeking: in the world to come has been promised that which in this world we are seeking.

"Fear not, though a man be made rich, and though the glory of his house be multiplied." Wherefore "fear not"? "For when he shall die, he shall not receive anything" [Psalm 49:17]. You see him living, consider him dying. You mark what he has here, mark what he takes with him. What does he take with him? He has store of gold, he has store of silver, numerous estates, slaves: he dies, these remain, he knows not for whom. For though he leaves them for whom he will, he keeps them not for whom he will. For many have gained even what was not left them, and many have lost what was left them. All these things then remain, and he takes with him what? Perhaps some one says, He takes that with him in which he is wound, and that which is expended upon him for a costly and marble tomb, to erect a monument, this he takes with him. I say, not even this. For these things are presented to him without his feeling them. If you deck a man sleeping and not awake, he has the decorations with him on the couch: perhaps the decorations are resting upon the body of him as he lies, and perhaps he sees himself in tatters during sleep. What he feels is more to him than what he feels not. Though even this when he shall have awaked will not be: yet to him sleeping, that which he saw in sleep was more than that which he felt not. Why then, brethren, should men say to themselves, Let money be spent at my death: why do I leave my heirs rich? Many things will they have of mine, let me too have something of my own for my body. What shall a dead body have? What shall rotting flesh have? What shall flesh not feeling have? If that rich man had anything, whose tongue was dry, then man has something of his own. My brethren, do we read in the Gospel, that this rich man appeared in the fire with all-silken and fine-linen coverings? Was he of such sort in hell as he was in feastings at table? When he thirsted and desired a drop, all those things were not there. Therefore man carries not with him anything, nor does the dead take with him that which the burial takes. For where feeling is, there is the man; where is no feeling, the man is not. There lies fallen the vessel which contained the man, the house which held the man. The body let us call the house, the spirit let us call the inhabitant of the house. The spirit is tormented in hell: what does it profit him, that the body lies in spices and perfumes, wound in costly linens? just as if the master of the house should be sent into banishment, and you should garnish the walls of his house. He in banishment is in need, and does faint with hunger, he scarce finds to himself one hovel where he may snatch a sleep, and you say, "Happy is he, for his house has been garnished." Who would not judge that you were either jesting or wast mad? You garnish the body; the spirit is tormented. Give something to the spirit, and you have given something to the dead man. But what will you give him, when he desired one drop, and received not? For the man scorned to send before him anything. Wherefore scorned? "because this their way is a stumbling-block to them." He minded not any but the present life, he thought not but how he might be buried, wound in costly vestments. His soul was taken from him, as the Lord says: "You fool, this night your soul shall be taken from you, and whose shall those things be which you have provided?" [Luke 12:20] And that is fulfilled which this Psalm says: "Fear not, though a man be made rich, and though the glory of his house be multiplied: for when he shall die he shall not receive anything, nor shall his glory descend together with him."

Let your love observe: "For his soul shall be blessed in his life" [Psalm 49:18]. As long as he lived he did well for himself. This all men say, but say falsely. It is a blessing from the mind of the blesser, not from the truth itself. For what do you say? Because he ate and drank, because he did what he chose, because he feasted sumptuously, therefore he did well with himself. I say, he did ill for himself. Not I say, but Christ. He did ill for himself. For that rich man, when he feasted sumptuously every day, was supposed to do well with himself: but when he began to burn in hell, then that which was supposed to be well was found to be ill. For what he had eaten with men above, he digested in hell beneath. Unrighteousness I mean, brethren, on which he used to feast. He used to eat costly banquets with the mouth of flesh, with his heart's mouth he used to eat unrighteousness. What he ate with his heart's mouth with men above, this he digested amid those punishments in the places beneath. And verily he had eaten for a time, he digested ill for everlasting. Is then unrighteousness eaten? Perhaps some one says: what is it that he says? Unrighteousness eaten? It is not I that say: hear the Scripture: "As a sour grape is vexation to the teeth, and smoke to the eyes, so is unrighteousness to them that use it." [Proverbs 10:26] For he that shall have eaten unrighteousness, that is, he that shall have had unrighteousness wilfully, shall not be able to eat righteousness. For righteousness is bread. Who is bread? "I am the living bread which came down from heaven." [John 6:51] Himself is the bread of our heart....Is then even righteousness eaten? If it were not eaten, the Lord would not have said, "Blessed are they which do hunger and thirst after righteousness." [Matthew 5:6] Therefore "since his soul shall be blessed in life," in life it "shall" be blessed, in death it shall be tormented....

"He shall enter even unto the generations of his fathers" [Psalm 49:19]: that is, he shall imitate his fathers. For the unrighteous, that now are, have brothers, have fathers. Unrighteous men of old, are the fathers of the present; and they that are now unrighteous, are the fathers of unrighteous posterity: just as the fathers of the righteous, the righteous of old, are the fathers of the righteous that now are; and they that now are, are the fathers of them that are to be. The Holy Spirit has willed to show that righteousness is not evil when men murmur against her: but these men have their father from the beginning, even to the generation of their fathers. Two men Adam begot, and in one was unrighteousness, in one was righteousness: unrighteousness in Cain, righteousness in Abel. [1 John 3:12] Unrighteousness seemed to prevail over righteousness, because Cain unrighteous slew Abel righteous [Genesis 4:8] in the night. Is it so in the morning? Nay, "but the righteous shall reign over them in the morning." The morning shall come, and it shall be seen where Abel is, and where Cain. So all men who are after Cain, and so all who are after Abel, even unto the end of the world. "He shall enter even unto the generations of his fathers: even to eternity he shall not see light." Because even when he was here, he was in darkness, taking pleasure in false goods, and not loving real goods: even so he shall go hence into hell: from the darkness of his dreams the darkness of torments shall receive him. Therefore, "even to eternity he shall not see light."

But wherefore this? What he has written in the middle of the Psalm, the same also he has writ at the end: "Man, though he was in honour, understood not, was compared to the beasts without sense, and was made like to them" [Psalm 49:20]. But you, brethren, consider that you be men made after the image and likeness of God. The image [Genesis 1:26] of God is within, is not in the body; is not in these ears which you see, and eyes, and nostrils, and palate, and hands, and feet; but is made nevertheless: wherein is the intellect, wherein is the mind, wherein the power of discovering truth, wherein is faith, wherein is your hope, wherein your charity, there God has His Image: there at least ye perceive and see that these things pass away; for so he has said in another Psalm, "Though man walks in an image, yet he is disquieted in vain: he heaps up treasures, and knows not for whom he shall gather them." Be not disquieted, for of whatsoever kind these things be, they are transitory, if you are men who being in honour understand. For if being men in honour ye understand not, you are compared to the beasts without sense, and are made like to them.

"The God," therefore, "of gods, the Lord has spoken" [Psalm 50:1]. Hath spoken many ways. By Angels He has Himself spoken, by Prophets He has Himself spoken, by His own mouth He has Himself spoken, by His faithful He does Himself speak, by our lowliness, when we say anything true, He does Himself speak. See then, by speaking diversely, many ways, by many vessels, by many instruments, yet He does Himself sound everywhere, by touching, moulding, inspiring: see what He has done. For "He has spoken, and has called the world." What world? Africa, perhaps! For the sake of those that say, the Church of Christ is the portion of Donatus. Africa indeed alone He has not called, but even Africa He has not severed. For He that "has called the world from the rising of the sun unto the going down," leaving out no parts that He has not called, in His calling has found Africa. Let it rejoice therefore in unity, not pride itself in division. We say well, that the voice of the God of gods has come even into Africa, has not stayed in Africa. For "He has called the world from the rising of the sun unto the going down." There is no place where may lurk the conspiracies of heretics, they have no place wherein they may hide themselves under the shadow of falsehood; for "there is none that can hide himself from the heat thereof." He that has called the world, has called even the whole world: He that has called the world, has called as much as He has formed. Why do false christs and false prophets rise up against me? Why is it that they strive to ensnare me with captious words, saying, "Lo! Here is Christ, Lo! He is there!" [Matthew 24:23] I hear not them that point out portions: the God of gods has pointed out the whole: "He" that "has called the world from the rising of the sun unto the going down," has redeemed the whole; but has condemned them that lay false claim to portions.

But we have heard the world called from the rising of the sun unto the going down: whence does He begin to call, who has called? This thing also hear ye: "Out of Sion is the semblance of His beauty" [Psalm 50:2]. Evidently the Psalm does agree with the Gospel, which says, "Throughout all nations, beginning at Jerusalem." [Luke 24:47] Hear, "Throughout all nations:" He has called the world from the rising of the sun unto the going down. Hear, "Beginning at Jerusalem:" "Out of Sion is the semblance of His beauty." Therefore, "He has called the world from the rising of the sun unto the going down," agrees with the words of the Lord, who says, "It behooved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His Name throughout all nations." [Luke 24:46-47] For all nations are from the rising of the sun unto the going down. But that, "Out of Sion is the semblance of His beauty." that thence begins the beauty of His Gospel, that thence He began to be preached, being "beautiful in form beyond the sons of men," agrees with the words of the Lord, who says, "Beginning at Jerusalem." New things are in tune with old, old things with new: the two Seraphim say to one another, "Holy, holy, holy, Lord God of Sabaoth." [Isaiah 6:3] The two Testaments are both in tune, and the two Testaments have one voice: let the voice of the Testaments in tune be heard, not that of pretenders disinherited. This thing then has the God of gods done, "He has called the world from the rising of the sun unto the going down, His semblance going before out of Sion." For in that place were His disciples, [Acts 1:4] who received the Holy Ghost sent from heaven on the fiftieth day after His resurrection. Thence the Gospel, thence the preaching, thence the whole world filled, and that in the Grace of Faith.

"And a mighty tempest round about Him" [Psalm 50:3]. "A mighty tempest," in order to winnow so great a floor. In this tempest shall be that winnowing whereby from the saints shall be put away everything impure, from the faithful every unreality; from godly men and them that fear the Word of God, every scorner and every proud man. For now a sort of mixture does lie there, from the rising of the sun unto the going down. Let us see then how He will do that is to come, what He will do with that tempest which "shall be a mighty tempest round about Him." Doubtless this tempest is to make a sort of separation. It is that separation which they waited not for, who broke the nets, before they came to land. [Luke 5:6] But in this separation there is made a sort of distinction between good men and bad men. There be some that now follow Christ with lightened shoulders without the load of the world's cares, who have not heard in vain, "If you will be perfect, go and sell all that you have, and give to the poor, and you shall have treasure in heaven: and come, follow Me;" [Matthew 19:21] to which sort is said, "You shall sit upon twelve thrones, judging the twelve tribes of Israel." [Matthew 19:28] Some then shall be judging with the Lord: but others to be judged, but to be placed on the right hand. For that there will be certain judging with the Lord, we have most evident testimony, which I have but now quoted: "You shall sit upon twelve thrones, judging the twelve tribes of Israel."...

Since then it is evident, that many are to judge with the Lord, but that others are to be judged, not however on equality, but according to their deserts; He will come with all His Angels, [Matthew 25:31] when before Him shall be gathered all nations, and among all the Angels are to be reckoned those that have been made so perfect, that sitting upon twelve thrones they judge the twelve tribes of Israel. For men are called Angels: the Apostle says of himself, "As an angel of God ye received me." [Galatians 4:14] Of John Baptist it is said, "Behold, I send My Angel before Your face, that shall prepare Your way before You." Therefore, coming with all Angels, together with Him He shall have the Saints also. For plainly says Isaias also, "He shall come to judgment with the elders of the people." [Isaiah 3:14] Those "elders of the people," then, those but now named Angels, those thousands of many men made perfect coming from the whole world, are called Heaven. But the others are called earth, yet fruitful. Which is the earth that is fruitful? That which is to be set on the right hand, unto which it shall be said, "I was an hungred, and you gave Me to eat:" [Matthew 25:35] truly fruitful earth in which the Apostle does joy, when they sent to him to supply his necessities: "Not because I ask a gift," he says, "but I require fruit." [Philippians 4:17] And he gives thanks, saying, "Because at length you have budded forth again to be thoughtful for me." [Philippians 4:10] He says, "You have budded forth again," as to trees which had withered away with a kind of barrenness. Therefore the Lord coming to judgment (that we may now hear the Psalm, brethren), He will do what? "He will call the heaven from above" [Psalm 50:4]. The heaven, all the Saints, those made perfect that shall judge, them He shall call from above, to be sitters with Him to judge the twelve tribes of Israel. For how shall "He call the heaven from above," when the heaven is always above? But those that He here calls heaven, the same elsewhere He calls heavens. What heavens? That tell out the glory of God: for, "The heavens tell out the glory of God:" whereof is said, "Into all the earth their sound has gone forth, and into the ends of the world their words." For see the Lord severing in judgment: "He shall call the heaven from above and the earth, to sever His people." From whom but from evil men? Of whom here afterwards no mention is made, now as it were condemned to punishment. See these good men, and distinguish. "He shall call the heaven from above, and the earth, to sever His people." He calls the earth also, not however to be associated, but to be dissociated. For at first He called them together, "when the God of gods spoke and called the world from the rising of the sun unto the going down," He had not yet severed: those servants had been sent to bid to the marriage, [Matthew 22:3] who had gathered good and bad. But when the God of gods shall come manifest and shall not keep silence, He shall so call the "heaven from above" that it may judge with Him. For what the heaven is, the heavens themselves are; just as what the earth is, the lands themselves, just as what the Church is, the Churches themselves: "He shall call the heaven from above, and the earth, to sever His people." Now with the heaven He severs the earth, that is, the heaven with Him does sever the earth. How does He sever the earth? In such sort that He sets on the right hand some, others on the left. But to the earth severed, He says what? "Come, you blessed of My Father, receive the kingdom which was prepared for you from the beginning of the world. For I was an hungred, and you gave me to eat," and so forth. But they say, "When saw we You an hungred?" And He, "Inasmuch as you have done it unto one of the least of Mine, you have done it unto Me." "He shall call therefore the heaven from above, and the earth, to sever His people."

"Gather to Him His righteous" [Psalm 50:5]. The voice divine and prophetic, seeing future things as if present does exhort the Angels gathering. For He shall send His Angels, and before Him shall be gathered all nations. [Matthew 25:32] Gather to Him His righteous. What righteous men save those that live of faith and do works of mercy? For those works are works of righteousness. You have the Gospel: "Beware of doing your righteousness before men to be seen of them." [Matthew 6:1] And as if it were inquired, What righteousness? "When therefore you do alms," He says. Therefore alms He has signified to be works of righteousness. Those very persons gather for His righteous: gather those that have had compassion on the "needy," that have considered the needy and poor: gather them, "The Lord preserve them, and make them to live;" "Gather to Him His righteous: who order His covenant above sacrifices:" that is, who think of His promises above those things which they work. For those things are sacrifices, God saying, "I will have mercy more than sacrifice." "Who keep His covenant more than sacrifice."

"And the Heaven shall declare His righteousness" [Psalm 50:6]. Truly this righteousness of God to us the "heavens have declared," the Evangelists have foretold. Through them we have heard that some will be on the right hand, to whom the Householder says, "Come, you blessed of My Father, receive." [Matthew 25:34] Receive what? "A kingdom." In return for what thing? "I was an hungred, and you gave Me to eat." What so valueless, what so earthly, as to break bread to the hungry? At so much is valued the kingdom of heaven. "Break your bread to the hungry, and the needy without covering bring into your house; if you see one naked, clothe him." [Isaiah 58:7] If you have not the means of breaking bread, hast not house into which you may bring, hast not garment wherewith you may cover: give a cup of cold water, [Matthew 10:42] cast two mites into the treasury. [Mark 12:42] As much the widow does buy with two mites, as Peter buys, by leaving the nets, [Matthew 4:20] as Zacchæus buys by giving half his goods. [Luke 19:8] Of so much worth is all that you have. "The heavens shall declare His righteousness, for God is Judge." Truly judge not confounding but severing. For "the Lord knows them that are His." [2 Timothy 2:19] Even if grains lie hidden in the chaff, they are known to the husbandman. Let no one fear that he is a grain even among the chaff; the eyes of our winnower are not deceived. Fear not lest that tempest, which shall be round about Him, should confound you with chaff. Certainly mighty will be the tempest; yet not one grain will it sweep from the side of the grain to the chaff: because not any rustic with three-pronged fork, but God, Three in One, is Judge. And the heavens shall declare His righteousness: for God is Judge. Let heavens go, let the heavens tell, into every land let their sound go out, and unto the ends of the world their words: and let that body say, "From the ends of the world unto You have I cried, when my heart was in heaviness." For now mingled it groans, divided it shall rejoice. Let it cry then and say, "Destroy not my soul with ungodly men, and with men of blood my life." He destroys not together, because God is Judge. Let it cry to Him and say, "Judge me, O Lord, and sever my cause from the nation unholy:" let it say, He shall do it: there shall be gathered to Him His righteous ones. He has called the earth that He may sever His people.

What then: Do You not accept my sacrifices? "But your holocausts are always in My sight." Certain holocausts concerning which it is said in another Psalm, "If You had desired sacrifice, I would surely have given, with holocausts You will not be delighted:" and again he turns himself, "Sacrifice to God is a troubled spirit, a heart broken and humbled God does not despise." Which be then holocausts that He despises not? Which holocausts that are always in His sight? "Kindly, O Lord," he says, "deal in Your good will with Sion, and be the walls of Jerusalem built, then shall You accept the sacrifice of righteousness, oblations, and holocausts." He says that certain holocausts God will accept. But what is a holocaust? A whole consumed with fire: causis is burning, holon is whole: but a "holocaust" is a whole consumed with fire. There is a certain fire of most burning love: be the mind inflamed with love, let the same love hurry off the limbs to its use, let it not allow them to serve cupidity, in order that we may wholly glow with fire of divine love that will offer to God a holocaust. Such "holocausts of yours are in My sight always."

"I know all the winged creatures of heaven" [Psalm 50:11]. How does He know? He has weighed them, has counted. Which of us knows all the winged creatures of heaven? But even though to some man God give knowledge of all the winged creatures of heaven, He does not Himself know in the same manner as He gives man to know. One thing is God's knowledge, another man's: in like manner as there is one possession of God's, another of man's: that is, God's possessing is one thing, man's another. For what you possess you have not wholly in your power, or else your ox, so long as it lives, is in your power; so as that it either die not, or be not to be fed. With whom there is the highest power, there is highest and most secret cognition. Let us ascribe this to God, while praising God. Let us not dare to say, How knows God? Do not, I pray you, brethren, of me expect this, that I should unfold to you, how God does know: this only I say, He does not so know as a man, He does not so know as an Angel: and how He knows I dare not say, because also I cannot ken. One thing, nevertheless, I ken, that even before all the winged creatures of heaven were, God knew that which He was to create. What is that knowledge? O man, you begin to see, after that you had been formed, after that you had received sense of seeing. These fowls sprung of the water at the word of God, saying, "Let the waters bring forth fowls." [Genesis 1:20] Whereby did God know the things which He commanded the water to bear forth? Now surely He knew what He had created, and before He created He knew. So great then is the knowledge of God, so that with Himself they were in a certain ineffable manner before they were created: and of you does He expect to receive what He had, before He created? "I know all the winged creatures of heaven," which thou to Me canst not give. The things which you were about to slay for Me, I know all: not because I made I know, but in order that I might make. "And the beauty of the field is with Me." The fairness of the field, the abundance of all things engendering upon earth, "is with Me," He says. How with Him? Were they so, even before they were made? Yea, for with Him were all things to come, and with Him are all things by-gone: things to come in such sort, that there be not withdrawn from Him all things by-gone. With Him are all things by a certain cognition of the ineffable wisdom of God residing in the Word, and the Word Himself is all things. Is not the beauty of the field in a manner with Him, inasmuch as He is everywhere, and Himself has said, "Heaven and earth I fill"? [Jeremiah 23:24] What with Him is not, of whom it is said, "If I shall have ascended into heaven, You are there; and if I shall have descended into hell, You are present"? With Him is the whole: but it is not so with Him as that He does suffer any contamination from those things which He has created, or any want of them. For with you, perchance, is a pillar near which you are standing, and when you are weary, you lean against it. You need that which is with you, God needs not the field which is which Him. With Him is field, with Him beauty of earth, with Him beauty of heaven, with Him all winged creatures, because He is Himself everywhere. And wherefore are all things near Him? Because even before that all things were, or were created, to Him were known all things.