The City of God, Volume I. Bishop of Hippo Saint Augustine

The City of God, Volume I - Bishop of Hippo Saint Augustine


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not to recapitulate the many instances I have cited, and not to add to their number others which it were tedious to enumerate, this one thing I am persuaded of, and this every impartial judgment will readily acknowledge, that if the human race had received Christianity before the Punic wars, and if the same desolating calamities which these wars brought upon Europe and Africa had followed the introduction of Christianity, there is no one of those who now accuse us who would not have attributed them to our religion. How intolerable would their accusations have been, at least so far as the Romans are concerned, if the Christian religion had been received and diffused prior to the invasion of the Gauls, or to the ruinous floods and fires which desolated Rome, or to those most calamitous of all events, the civil wars! And those other disasters, which were of so strange a nature that they were reckoned prodigies, had they happened since the Christian era, to whom but to the Christians would they have imputed these as crimes? I do not speak of those things which were rather surprising than hurtful, – oxen speaking, unborn infants articulating some words in their mothers' wombs, serpents flying, hens and women being changed into the other sex; and other similar prodigies which, whether true or false, are recorded not in their imaginative, but in their historical works, and which do not injure, but only astonish men. But when it rained earth, when it rained chalk, when it rained stones – not hailstones, but real stones – this certainly was calculated to do serious damage. We have read in their books that the fires of Etna, pouring down from the top of the mountain to the neighbouring shore, caused the sea to boil, so that rocks were burnt up, and the pitch of ships began to run, – a phenomenon incredibly surprising, but at the same time no less hurtful. By the same violent heat, they relate that on another occasion Sicily was filled with cinders, so that the houses of the city Catina were destroyed and buried under them, – a calamity which moved the Romans to pity them, and remit their tribute for that year. One may also read that Africa, which had by that time become a province of Rome, was visited by a prodigious multitude of locusts, which, after consuming the fruit and foliage of the trees, were driven into the sea in one vast and measureless cloud; so that when they were drowned and cast upon the shore the air was polluted, and so serious a pestilence produced that in the kingdom of Masinissa alone they say there perished 800,000 persons, besides a much greater number in the neighbouring districts. At Utica they assure us that, of 30,000 soldiers then garrisoning it, there survived only ten. Yet which of these disasters, suppose they happened now, would not be attributed to the Christian religion by those who thus thoughtlessly accuse us, and whom we are compelled to answer? And yet to their own gods they attribute none of these things, though they worship them for the sake of escaping lesser calamities of the same kind, and do not reflect that they who formerly worshipped them were not preserved from these serious disasters.

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      1

      a. d. 410.

      2

      Retractations, ii. 43.

      3

      Letters 132-8.

      4

      See some admirable remarks on this subject in the useful work of Beugnot, Histoire de la Destruction du Paganisme, ii. 83 et sqq.

      5

      As Waterland (iv. 760) does call it, adding that it is "his most learned, most correct, and most elaborate work."

1

a. d. 410.

2

Retractations, ii. 43.

3

Letters 132-8.

4

See some admirable remarks on this subject in the useful work of Beugnot, Histoire de la Destruction du Paganisme, ii. 83 et sqq.

5

As Waterland (iv. 760) does call it, adding that it is "his most learned, most correct, and most elaborate work."

6

For proof, see the Benedictine Preface.

7

"Hitherto the Apologies had been framed to meet particular exigencies: they were either brief and pregnant statements of the Christian doctrines; refutations of prevalent calumnies; invectives against the follies and crimes of Paganism; or confutations of anti-Christian works like those of Celsus, Porphyry, or Julian, closely following their course of argument, and rarely expanding into general and comprehensive views of the great conflict." – Milman, History of Christianity, iii. c. 10. We are not acquainted with any more complete preface to the City of God than is contained in the two or three pages which Milman has devoted to this subject.

8

See the interesting remarks of Lactantius, Instit. vii. 25.

9

"Hæret vox et singultus intercipiunt verba dictantis. Capitur urbs quæ totum cepit orbem." – Jerome, iv. 783.

10

See below, iv. 7.

11

This is well brought out by Merivale, Conversion of the Roman Empire, p. 145, etc.

12

Ozanam, History of Civilisation in the Fifth Century (Eng. trans.), ii. 160.

13

Abstracts of the work at greater or less length are given by Dupin, Bindemann, Böhringer, Poujoulat, Ozanam, and others.

14

His words are: "Plus on examine la Cité de Dieu, plus on reste convaincu que cet ouvrage dût exercea tres-peu d'influence sur l'esprit des païens" (ii. 122); and this though he thinks one cannot but be struck with the grandeur of the ideas it contains.

15

History of Ecclesiastical Writers, i. 406.

16

Huetiana, p. 24.

17

Flottes, Etudes sur S. Augustin (Paris, 1861), pp. 154-6, one of the most accurate and interesting even of French monographs on theological writers.

18

These editions will be found detailed in the second volume of Schoenemann's Bibliotheca Pat.

19

His words (in Ep. vi.) are quite worth quoting: "Cura rogo te, ut excudantur aliquot centena exemplarium istius operis a reliquo Augustini corpore separata; nam multi erunt studiosi qui Augustinum totum emere vel nollent, vel non poterunt, quia non egebunt, seu quia tantum pecuniæ non habebunt. Scio enim fere a deditis studiis istis elegantioribus præter hoc Augustini opus nullum fere aliud legi ejusdem autoris."

20

The fullest and fairest discussion of the very simple yet never settled question of Augustine's learning will be found in Nourrisson's Philosophie de S. Augustin, ii. 92-100.

21

Erasmi Epistolæ xx. 2.

22

A large part of it has been translated


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