Argument-In this book Augustin teaches that the good angels wish god alone, whom they themselves serve, to receive that divine honor which is rendered by sacrifice, and which is called "latreia." he then goes on to dispute against Porphyry about the principle and way of the soul's cleansing and deliverance.
Chapter 1.-That the Platonists Themselves Have Determined that God Alone Can Confer Happiness Either on Angels or Men, But that It Yet Remains a Question Whether Those Spirits Whom They Direct Us to Worship, that We May Obtain Happiness, Wish Sacrifice to Be Offered to Themselves, or to the One God Only.
It is the decided opinion of all who use their brains, that all men desire to be happy. But who are happy, or how they become so, these are questions about which the weakness of human understanding stirs endless and angry controversies, in which philosophers have wasted their strength and expended their leisure. To adduce and discuss their various opinions would be tedious, and is unnecessary. The reader may remember what we said in the eighth book, while making a selection of the philosophers with whom we might discuss the question regarding the future life of happiness, whether we can reach it by paying divine honors to the one true God, the Creator of all gods, or by worshipping many gods, and he will not expect us to repeat here the same argument, especially as, even if he has forgotten it, he may refresh his memory by reperusal. For we made selection of the Platonists, justly esteemed the noblest of the philosophers, because they had the wit to perceive that the human soul, immortal and rational, or intellectual, as it is, cannot be happy except by partaking of the light of that God by whom both itself and the world were made; and also that the happy life which all men desire cannot be reached by any who does not cleave with a pure and holy love to that one supreme good, the unchangeable God. But as even these philosophers, whether accommodating to the folly and ignorance of the people, or, as the apostle says, "becoming vain in their imaginations,"(1) supposed or allowed others to suppose that many gods should be worshipped, so that some of them considered that divine honor by worship and sacrifice should be rendered even to the demons (an error I have already exploded), we must now, by God's help, ascertain what is thought about our religious worship and piety by those immortal and blessed spirits, who dwell in the heavenly places among dominations, principalities, powers, whom the Platonists call gods, and some either good demons, or, like us, angels,-that is to say, to put it more plainly, whether the angels desire us to offer sacrifice and worship, and to consecrate our possessions and ourselves, to them or only to God, theirs and ours.
For this is the worship which is due to the Divinity, or, to speak more accurately, to the Deity; and, to express this worship in a single word as there does not occur to me any Latin term sufficiently exact, I shall avail myself, whenever necessary, of a Greek word. Latrei/a, whenever it occurs in Scripture, is rendered by the word service. But that service which is due to men, and in reference to which the apostle writes that servants must be subject to their own masters,(2) is usually designated by another word in Greek,(3) whereas the service which is paid to God alone by worship, is always, or almost always, called ltreli/a in the usage of those who wrote from the divine oracles. This cannot so well be called simply "cultus," for in that case it would not seem to be due exclusively to God; for the same word is applied to the respect we pay either to the memory or the living presence of men. From it, too, we derive the words agriculture, colonist, and others.(4) And the heathen call their gods "coelicolae," not because they worship heaven, but because they dwell in it, and as it were colonize it,-not in the sense in which we call those colonists who are attached to their native soil to cultivate it under the rule of the owners, but in the sense in which the great master of the Latin language says, "There was an ancient city inhabited by Tyrian colonists."(5) He called them colonists, not because they cultivated the soil, but because they inhabited the city. So, too, cities that have hired off from larger cities are called colonies. Consequently, while it is quite true that, using the word in a special sense, "cult" can be rendered to none but God, yet, as the word is applied to other things besides, the cult due to God cannot in Latin be expressed by this word alone.
The word "religion" might seem to express more definitely the worship due to God alone, and therefore Latin translators have used this word to represent qrhskei/a; yet, as not only the uneducated, but also the best instructed, use the word religion to express human ties, and relationships, and affinities, it would inevitably introduce ambiguity to use this word in discussing the worship of God, unable as we are to say that religion is nothing else than the worship of God, without contradicting the common usage which applies this word to the observance of social relationships. "Piety," again, or, as the Greeks say,eu0se/beia, is commonly understood as the proper designation of the worship of God. Yet this word also is used of dutifulness to parents. The common people, too, use it of works of charity, which, I suppose, arises from the circumstance that God enjoins the performance of such works, and declares that He is pleased with them instead of, or in preference to sacrifices. From this usage it has also come to pass that God Himself is called, pious,(6) in which sense the Greeks never use eu0sebei=n, though eu0se/beiais applied to works of charity by their common people also. In some passages of Scripture, therefore, they have sought to preserve the distinction by using not eise/beia, the more general word, but qeose/beia, which literally denotes. the worship of God. We, on the other hand, cannot express either of these ideas by one word. This worship, then, which in Greek is called latrei/a, and in Latin "servitus" [service], but the service due to God only; this worship, which in Greek is called qrhskei/a, and in Latin "religio," but the religion by which we are bound to God only; this worship, which they call qeose/beia, but which we cannot express in one word, but call it the worship of God,-this, we say, belongs only to that God who is the true God, and who makes His worshippers gods.(7) And therefore, whoever these immortal and blessed inhabitants of heaven be, if they do not love us, and wish us to be blessed, then we ought not to worship them; and if they do love us and desire our happiness, they cannot wish us to be made happy by any other means than they themselves have enjoyed,-for how could they wish our blessedness to flow from one source, theirs from another?
But with these more estimable philosophers we have no dispute in this matter. For they perceived, and in various forms abundantly expressed in their writings, that these spirits have the same source of happiness as ourselves,-a certain intelligible light, which is their God, and is different from themselves, and illumines them that they may be penetrated with light, and enjoy perfect happiness in the participation of God. Plotinus, commenting on Plato, repeatedly and strongly asserts that not even the soul which they believe to be the soul of the world, derives its blessedness from any other source than we do, viz., from that Light which is distinct from it and created it, and by whose intelligible illumination it enjoys light in things intelligible. He also compares those spiritual things to the vast and conspicuous heavenly bodies, as if God were the sun, and the soul the moon; for they suppose that the moon derives its light from the sun. That great Platonist, therefore, says that the rational soul, or rather the intellectual soul,-in which class he comprehends the souls of the blessed immortals who inhabit heaven,-has no nature superior to it save God, the Creator of the world and the soul itself, and that these heavenly spirits derive their blessed life, and the light of truth from their blessed life, and the light of truth, the source as ourselves, agreeing with the gospel where we read, "There was a man sent from God whose name was John; the same came for a witness to bear witness of that Light, that through Him all might believe. He was not that Light, but that he might bear witness of the Light. That was the true Light which lighteth every man that cometh into the world;"(8) a distinction which sufficiently proves that the rational or intellectual soul such as John had cannot be its own light, but needs to receive illumination from another, the true Light. This John himself avows when he delivers his witness: "We have all received of His fullness."(9)
This being so, if the Platonists, or those who think with them, knowing God, glorified Him as God and gave thanks, if they did not become vain in their own thoughts, if they did not originate or yield to the popular errors, they would certainly acknowledge that neither could the blessed immortals retain, nor we miserable mortals reach, a happy condition without worshipping the one God of gods, who is both theirs and ours. To Him we owe the service which is called in Greek latreia, whether we render it outwardly orinwardly; for we are all His temple, each of us severally and all of us together, because He condescends to inhabit each individually and the whole harmonious body, being no greater in all than in each, since He is neither expanded nor divided. Our heart when it rises to Him is His altar; the priest who intercedes for us is His Only-begotten; we sacrifice to Him bleeding victims when we contend for His truth even unto blood; to Him we offer the sweetest incense when we come before Him burning with holy and pious love; to Him we devote and surrender ourselves and His gifts in us; to Him, by solemn feasts and on appointed days, we consecrate the memory of His benefits, lest through the lapse of time ungrateful oblivion should steal upon us; to Him we offer on the altar of our heart the sacrifice of humility and praise, kindled by the fire of burning love. It is that we may see Him, so far as He can be seen; it is that we may cleave to Him, that we are cleansed from all stain of sins and evil passions, and are consecrated in His name. For He is the fountain of our happiness, He the end of all our desires. Being attached to Him, or rather let me say, re-attached,-for we had detached ourselves and lost hold of Him,-being, I say, re-attached to Him,(10) we tend towards Him by love, that we may rest in Him, and find our blessedness by attaining that end, For our good, about which philosophers have so keenly contended, is nothing else than to be united to God. It is, if I may say sod by spiritually embracing Him that the intellectual soul is filled and impregnated with true virtues. We are enjoined to love this good with all our heart, with all our soul, with all our strength. To this good we ought to be led by those who love us, and to lead those we love. Thus are fulfilled those two commandments on which hang all the law and the prophets: "Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul;" and" Thou shalt love thy neighbor as thyself."(11) For, that man might be intelligent in his self-love, there was appointed for him an end to which he might refer all his actions, that he might be blessed. For he who loves himself wishes nothing else than this. And the end set before him is "to draw near to God."(12) And so, when one who has this intelligent self-love is commanded to love his neighbor as himself, what else is enjoined than that he shall do all in his power to commend to him the love of God? This is the worship of God, this is true religion, this right piety, this the service due to God only. If any immortal power, then, no matter with what virtue endowed, loves us as himself, he must desire that we find our happiness by submitting ourselves to Him, in submission to whom he himself finds happiness. If he does not worship God, he is wretched, because deprived of God; if he worships God, he cannot wish to be worshipped in God's stead. On the contrary, these higher powers acquiesce heartily in the divine sentence in which it is written, "He that sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed."(13)
But, putting aside for the present the other religious services with which God is worshipped, certainly no man would dare to say that sacrifice is due to any but God. Many parts, indeed, of divine worship are unduly used in showing honor to men, whether through an excessive humility or pernicious flattery; yet, while this is done, those persons who are thus worshipped and venerated, or even adored, are reckoned no more than human; and who ever thought of sacrificing save to one whom he knew, supposed, or feigned to be a god? And how ancient a part of God's worship sacrifice is, those two brothers, Cain and Abel, sufficiently show, of whom God rejected the elder's sacrifice, and looked favorably on the younger's.
And who is so foolish as to suppose that the things offered to God are needed by Him for some uses of His own? Divine Scripture in many places explodes this idea. Not to be wearisome, suffice it to quote this brief saying from a psalm: "I have said to the Lord, Thou art my God: for Thou needest not my goodness."(14) We must believe, then, that God has no need, not only of cattle, or any other earthly and material thing, but even of man's righteousness, and that whatever right worship is paid to God profits not Him, but man. For no man would say he did a benefit to a fountain by drinking, or to the light by seeing. And the fact that the ancient church offered animal sacrifices, which the people of God now-a-days read of without imitating, proves nothing else than this, that those sacrifices signified the things which we do for the purpose of drawing near to God, and inducing our neighbor to do the same. A sacrifice, therefore, is the visible sacrament or sacred sign of an invisible sacrifice. Hence that penitent in the psalm, or it may be the Psalmist himself, entreating God to be merciful to his sins, says, "If Thou desiredst sacrifice, I would give it: Thou delightest not in whole burnt-offerings. The sacrifice of God is a broken heart: a heart contrite and humble God will not despise."(15) Observe how, in the very words in which he is expressing God's refusal of sacrifice, he shows that God requires sacrifice. He does not desire the sacrifice of a slaughtered beast, but He desires the sacrifice of a contrite heart. Thus, that sacrifice which he says God does not wish, is the symbol of the sacrifice which God does wish. God does not wish sacrifices in the sense in which foolish people think He wishes them, viz., to gratify His own pleasure. For if He had not wished that the sacrifices He requires, as, e.g., a heart Contrite and humbled by penitent sorrow, should be symbolized by those sacrifices which He was thought to desire because pleasant to Himself, the old law would never have enjoined their presentation; and they were destined to be merged when the fit opportunity arrived, in order that men might not suppose that the sacrifices themselves, rather than the things symbolized by them, were pleasing to God or acceptable in us. Hence, in another passage from another psalm, he says, "If I were hungry, I would not tell thee; for the world is mine and the fullness thereof. Will I eat the flesh of bulls, or drink the blood of goats?"(16) as if He should say, Supposing such things were necessary to me, I would never ask thee for what I have in my own hand. Then he goes on to mention what these signify: "Offer unto God the sacrifice of praise, and pay thy vows unto the Most High. And call upon me in the day of trouble: I will deliver thee, and thou shall glorify me."(17) So in another prophet: "Wherewith shall I come before the Lord, and bow myself before the High God? Shall I come before Him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? Hath He showed thee, 0 man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"(18) In the words of this prophet, these two things are distinguished and set forth with sufficient explicitness, that God does not require these sacrifices for their own sakes, and that He does require the sacrifices which they symbolize. In the epistle entitled "To the Hebrews" it is said, "To do good and to communicate, forget not: for with such sacrifices God is well pleased."(19) And. so, when it is written," I desire mercy rather than sacrifice,"(20) nothing else is meant than that one sacrifice is preferred to another; for that which in common speech is called sacrifice is only the symbol of the true sacrifice. Now mercy is the true sacrifice, and therefore it is said, as I have just quoted, "with such sacrifices God is well pleased." All the divine ordinances, therefore, which we read concerning the sacrifices in the service of the tabernacle or the temple, we are to refer to the love of God and our neighbor. For "on these two commandments," as it is written, "hang all the law and the prophets."(21)
Thus a true sacrifice is every work which is done that we may be united to God in holy fellowship, and which has a reference to that supreme good and end in which alone we can be truly blessed.(22) And therefore even the mercy we show to men, if it is not shown for God's sake, is not a sacrifice. For, though made or offered by man, sacrifice is a divine thing, as those who called it sacrifice(23) meant to indicate. Thus man himself, consecrated in the name of God, and vowed to God, is a sacrifice in so far as he dies to the world that he may live to God. For this is a part of that mercy which each man shows to himself; as it is written, "Have merry on thy soul by pleasing God."(24) Our body, too, as a sacrifice when we chasten it by temperance, if we do so as we ought, for God's sake, that we may not yield our members instruments of unrighteousness unto sin, but instruments of righteousness unto God.(25) Exhorting to this sacrifice, the apostle says, "I beseech you, therefore, brethren, by the mercy of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service."(26) If, then, the body, which, being inferior, the soul uses as a servant or instrument, is a sacrifice when it is used rightly, and with reference to God, how much more does the soul itself become a sacrifice when it offers itself to God, in order that, being inflamed by the fire of His love, it may receive of His beauty and become pleasing to Him, losing the shape of earthly desire, and being remoulded in the image of permanent loveliness? And this, indeed, the apostle subjoins, saying, "And be not conformed to this world; but be ye transformed in the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God."(27) Since, therefore, true sacrifices are works of mercy to ourselves or others, done with a reference to God, and since works of mercy have no other object than the relief of distress or the conferring of happiness, and since there is no happiness apart from that good of which it is said, "It is good for me to be very near to God,"(28) it follows that the whole redeemed city, that is to say, the congregation or community of the saints, is offered to God as our sacrifice through the great High Priest, who offered Himself to God in His passion for us, that we might be members of this glorious head, according to the form of a servant. For it was this form He offered, in this He was offered, because it is according to it He is Mediator, in this He is our Priest, in this the Sacrifice. Accordingly, when the apostle had exhorted us to present our bodies a living sacrifice, holy, acceptable to God, our reasonable service, and not to be conformed to the world, but to be transformed in the renewing of our mind, that we might prove what is that good, and acceptable, and perfect will of God, that is to say, the true sacrifice of ourselves, he says, "For I say, through the grace of God which is given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith. For, as we have many members in one body, and all members have not the same office, so we, being many, are one body in Christ, and every one members one of another, having gifts differing according to the grace that is given to us."(29) This is the sacrifice of Christians: we, being many, are one body in Christ. And this also is the sacrifice which the Church continually celebrates in the sacrament of the altar, known to the faithful, in which she teaches that she herself is offered in the offering she makes to God.
It is very right that these blessed and immortal spirits, who inhabit celestial dwellings, and rejoice in the communications of their Creator's fullness, firm in His eternity, assured in His truth, holy by His grace, since they compassionately and tenderly regard us miserable mortals, and wish us to become immortal and happy, do not desire us to sacrifice to themselves, but to Him whose sacrifice they know themselves to be in common with us. For we and they together are the one city of God, to which it is said in the psalm, "Glorious things are spoken of thee, O city of God;"(30) the human part sojourning here below, the angelic aiding from above. For from that heavenly city, in which God's will is the intelligible and unchangeable law, from that heavenly council-chamber,-for they sit in counsel regarding us,-that holy Scripture, descended to us by the ministry of angels, in which it is written, "He that sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed,"(31) -this Scripture, this law, these precepts, have been confirmed by such miracles, that it is sufficiently evident to whom these immortal and blessed spirits, who desire us to be like themselves, wish us to sacrifice.
I should seem tedious were I to recount all the ancient miracles, which were wrought in attestation of God's promises which He made to Abraham thousands of years ago, that in his seed all the nations of the earth should be blessed.(32) For who can but marvel that Abraham's barren wife should have given birth to a son at an age when not even a prolific woman could bear children; or, again, that when Abraham sacrificed, a flame from heaven should have run between the divided parts;(33) or that the angels in human form, whom he had hospitably entertained, and who had renewed God's promise of offspring, should also have predicted the destruction of Sodom by fire from heaven;(34) and that his nephew Lot should have been rescued from Sodom by the angels as the fire was just descending, while his wife, who looked back as she went, and was immediately turned into salt, stood as a sacred beacon warning us that no one who is being saved should long for what he is leaving? How striking also were the wonders done by Moses to rescue God's people from the yoke of slavery in Egypt, when the magi of the Pharaoh, that is, the king of Egypt, who tyrannized over this people, were suffered to do some wonderful things that they might be vanquished all the more signally! They did these things by the magical arts and incantations to which the evil spirits or demons are addicted; while Moses, having as much greater power as he had right on his side, and having the aid of angels, easily conquered them in the name of the Lord who made heaven and earth. And, in fact, the magicians failed at the third plague; whereas Moses, dealing out the miracles delegated to him, brought ten plagues upon the land, so that the hard hearts of Pharaoh and the Egyptians yielded, and the people were let go. But, quickly repenting, and essaying to overtake the departing Hebrews, who had crossed the sea on dry ground, they were covered and overwhelmed in the returning waters. What shall I say of those frequent and stupendous exhibitions of divine power, while the people were conducted through the wilderness?-of the waters which could not be drunk, but lost their bitterness, and quenched the thirsty, when at God's command a piece of wood was cast into them? of the manna that descended from heaven to appease their hunger, and which begat worms and putrefied when any one collected more than the appointed quantity, and yet, though double was gathered on the day before the Sabbath (it not being lawful to gather it on that day), remained fresh? of the birds which filed the camp, and turned appetite into satiety when they longed for flesh, which it seemed impossible to supply to so vast a population? of the enemies who met them, and opposed their passage with arms, and were defeated without the loss of a single Hebrew, when Moses prayed with his hands extended in the form of a cross? of the seditious persons who arose among God's people, and separated themselves from the divinely-ordered community, and were swallowed up alive by the earths a visible token of an invisible punishment? of the rock struck with the rod, and pouring out waters more than enough for all the host? of the deadly serpents' bites, sent in just punishment of sin, but healed by looking at the lifted brazen serpent, so that not only were the tormented people healed, but a symbol of the crucifixion of death set before them in this destruction of death by death? It was this serpent which was preserved in memory of this event, and was afterwards worshipped by the mistaken people as an idol, and was destroyed by the pious and God-fearing king Hezekiah, much to his credit.
These miracles, and many others of the same nature, which it were tedious to mention, were wrought for the purpose of commending the worship of the one true God, and prohibiting the worship of a multitude of false gods. Moreover, they were wrought by simple faith and godly confidence, not by the incantations and charms composed under the influence of a criminal tampering with the unseen world, of an art which they call either magic, or by the more abominable title necromancy,(35) or the more honorable designation theurgy; for they wish to discriminate between those whom the people call magicians, who practise necromancy, and are addicted to illicit arts and condemned, and those others who seem to them to be worthy of praise for their practice of theurgy,-the truth, however, being that both classes are the slaves of the deceitful rites of the demons whom they invoke under the names of angels.
For even Porphyry promises some kind of purgation of the soul by the help of theurgy, though he does so with some hesitation and shame, and denies that this art can secure to any one a return to God; so teat you can detect his opinion vacillating between the profession of philosophy and an art which he feels to be presumptuous and sacrilegious. For at one time he warns us to avoid it as deceitful, and prohibited by law, and dangerous to those who practise it; then again, as if in deference to its advocates, he declares it Useful for cleansing one part of the soul, not, indeed, the intellectual part, by which the truth of things intelligible, which have no sensible images, is recognized, but the spiritual part, which takes cognizance of the images of things material. This part, he says, is prepared and fitted for intercourse with spirits and angels, and for the vision of the gods, by the help of certain theurgic consecrations, or, as they call them, mysteries. He acknowledges, however, that these theurgic mysteries impart to the intellectual soul no such purity as fits it to see its God, and recognize the things that truly exist. And from this acknowledgment we may infer what kind of gods these are, and what kind of vision of them is imparted by theurgic consecrations, if by it one cannot see the things which truly exist. He says, further, that the rational, or, as he prefers calling it, the intellectual soul, can pass into the heavens without the spiritual part being cleansed by theurgic art, and that this art cannot so purify the spiritual part as to give it entrance to immortality and eternity. And therefore, although he distinguishes angels from demons, asserting that the habitation of the latter is in the air, while the former dwell in the ether and empyrean, and although he advises us to cultivate the friendship of some demon, who may be able after our death to assist us, and elevate us at least a little above the earth,-for he owns that it is by another way we must reach the heavenly society of the angels,-he at the same time distinctly warns us to avoid the society of demons, saying that the soul, expiating its sin after death, execrates the worship of demons by whom it was entangled. And of theurgy itself, though he recommends it as reconciling angels and demons, he cannot deny that it treats with powers which either themselves envy the soul its purity, or serve the arts of those who do envy it. He complains of this through the mouth of some Chaldaean or other: "A good man in Chaldaea complains," he says, "that his most strenuous efforts to cleanse his soul were frustrated, because another man, who had influence in these matters, and who envied him purity, had prayed to the powers, and bound them by his conjuring not to listen to his request. Therefore," adds Porphyry, "what the one man bound, the other could not loose." And from this he concludes that theurgy is a craft which accomplishes not only good but evil among gods and men; and that the gods also have passions, and are perturbed and agitated by the emotions which Apuleius attributed to demons and men, but from which he preserved the gods by that sublimity of residence, which, in common with Plato, he accorded to them.
But here we have another and a much more learned Platonist than Apuleius, Porphyry, to wit, asserting that, by I know not what theurgy, even the gods themselves are subjected to passions and perturbations; for by adjurations they were so bound and terrified that they could not confer purity of soul,-were so terrified by him who imposed on them a wicked command, that they could not by the same theurgy be freed from that terror, and fulfill the righteous behest of him who prayed to them, or do the good he sought. Who does not see that all these things are fictions of deceiving demons, unless he be a wretched slave of theirs, and an alien from the grace of the true Liberator? For if the Chaldaean had been dealing with good gods, certainly a well-disposed man, who sought to purify his own soul, would have had more influence with them than an evil-disposed man seeking to hinder him. Or, if the gods were just, and considered the man unworthy of the purification he sought, at all events they should not have been terrified by an envious person, nor hindered, as Porphyry avows, by the fear of a stronger deity, but should have simply denied the boon on their own free judgment. And it is surprising that that well-disposed Chaldaean, who desired to purify his soul by theurgical rites, found no superior deity who could either terrify the frightened gods still more, and force them to confer the boon, or compose their fears, and so enable them to do good without compulsion,-even supposing that the good theurgist had no rites by which he himself might purge away the taint of fear from the gods whom he invoked for the purification of his own soul. And why is it that there is a god who has power to terrify the inferior gods, and none who has power to free them from fear? Is there found a god who listens to the envious man, and frightens the gods from doing good? and is there not found a god who listens to the well-disposed man, and removes the fear of the gods that they may do him good? O excellent theurgy! O admirable purification of the soul!-a theurgy in which the violence of an impure envy has more influence than the entreaty of purity and holiness. Rather let us abominate and avoid the deceit of such wicked spirits, and listen to sound doctrine. As to those who perform these filthy cleansings by sacrilegious rites, and see in their initiated state (as he further tells us, though we may question this vision) certain wonderfully lovely appearances of angels or gods, this is what the apostle refers to when he speaks of "Satan transforming himself into an angel of light."(36) For these are the delusive appearances of that spirit who longs to entangle wretched souls in the deceptive worship of many and false gods, and to turn them aside from the true worship of the true God, by whom alone they are cleansed and healed, and who, as was said of Proteus, "turns himself into all shapes,"(37) equally hurtful, whether he assaults us as an enemy, or assumes the disguise of a friend.
It was a better tone which Porphyry adopted in his letter to Anebo the Egyptian, in which, assuming the character of an inquirer consulting him, he unmasks and explodes these sacrilegious arts. In that letter, indeed, he repudiates all demons, whom he maintains to be so foolish as to be attracted by the sacrificial vapors, and therefore residing not in the ether, but in the air beneath the moon, and indeed in the moon itself. Yet he has not the boldness to attribute to all the demons all the deceptions and malicious and foolish practices which justly move his indignation. For, though he acknowledges that as a race demons are foolish, he so far accommodates himself to popular ideas as to call some of them benignant demons. He expresses surprise that sacrifices not only incline the gods, but also compel and force them to do what men wish; and he is at a loss to understand how the sun and moon, and other visible celestial bodies,-for bodies he does not doubt that they are,-are considered gods, if the gods are distinguished from the demons by their incorporeality; also, if they are gods, how some are called beneficent and others hurtful, and how they, being corporeal, are numbered with the gods, who are incorporeal. He inquires further, and still as one in doubt, whether diviners and wonderworkers are men of unusually powerful souls, or whether the power to do these things is communicated by spirits from without. He inclines to the latter opinion, on the ground that it is by the use of stones and herbs that they lay spells on people, and open closed doors, and do similar wonders. And on this account, he says, some suppose that there is a race of beings whose property it is to listen to men,-a race deceitful, full of contrivances, capable of assuming all forms, simulating gods, demons, and dead men,-and that it is this race which bring about all these things which have the appearance of good or evil, but that what is really good they never help us in, and are indeed unacquainted with, for they make wickedness easy, but throw obstacles in the path of those who eagerly follow virtue; and that they are filled with pride and rashness, delight in sacrificial odors, are taken with flattery. These and the other characteristics of this race of deceitful and malicious spirits, who come into the souls of men and delude their senses, both in sleep and waking, he describes not as things of which he is himself convinced, but only with so much suspicion and doubt as to cause him to speak of them as commonly received opinions. We should sympathize with this great philosopher in the difficulty he experienced in acquainting himself with and confidently assailing the whole fraternity of devils, which any Christian old woman would unhesitatingly describe and most unreservedly detest. Perhaps, however, he shrank from offending Anebo, to whom he was writing, himself the most eminent patron of these mysteries, or the others who marvelled at these magical feats as divine works, and closely allied to the worship of the gods.
However, he pursues this subject, and, still in the character of an inquirer, mentions some things which no sober judgment could attribute to any but malicious and deceitful powers. He asks why, after the better class of spirits have been invoked, the worse should be commanded to perform the wicked desires of men; why they do not hear a man who has just left a woman's embrace, while they themselves make no scruple of tempting, men to incest and adultery; why their priests are commanded to abstain from animal food for fear of being polluted by the corporeal exhalations, while they themselves are attracted by the fumes of sacrifices and other exhalations; why the initiated are forbidden to touch a dead body, while their mysteries are celebrated almost entirely by means of dead bodies; why it is that a man addicted to any vice should utter threats, not to a demon or to the soul of a dead man, but to the sun and moon, or some of the heavenly bodies, which he intimidates by imaginary terrors, that he may wring from them a real boon,-for he threatens that he will demolish the sky, and such like impossibilities,-that those gods, being alarmed, like silly children, with imaginary and absurd threats, may do what they are ordered. Porphyry further relates that a man, Chaeremon, profoundly versed in these sacred or rather sacrilegious mysteries, had written that the famous Egyptian mysteries of Isis and her husband Osiris had very great influence with the gods to compel them to do what they were ordered, when he who used the spells threatened to divulge or do away with these mysteries, and cried with a threatening voice that he would scatter the members of Osiris if they neglected his orders. Not without reason is Porphyry surprised that a man should utter such wild and empty threats against the gods,-not against gods of no account, but against the heavenly gods, and those that shine with sidereal light,-and that these threats should be effectual to constrain them with resistless power, and alarm them so that they fulfill his wishes. Not without reason does he, in the character of an inquirer into the reasons of these surprising things, give it to be understood that they are done by that race of spirits which he previously described as if quoting other people's opinions,-spirits who deceive not, as he said, by nature, but by their own corruption, and who simulate gods and dead men, but not, as he said, demons for demons they really are. As to his idea that by means of herbs, and stones, and animals, and certain incantations and noises, and drawings, sometimes fanciful, and sometimes copied from the motions of the heavenly bodies, men create upon earth powers capable of bringing about various results, all that is only the mystification which these demons practise on those who are subject to them, for the sake of furnishing themselves with merriment at the expense of their dupes. Either, then, Porphyry was sincere in his doubts and inquiries, and mentioned these things to demonstrate and put beyond question that they were the work, not of powers which aid us in obtaining life, but of deceitful demons; or, to take a more favorable view of the philosopher, he adopted this method with the Egyptian who was wedded to these errors, and was proud of them, that he might not offend him by assuming the attitude of a teacher, nor discompose his mind by the altercation of a professed assailant, but, by assuming the character of an inquirer, and the humble attitude of one who was anxious to learn, might turn his attention to these matters, and show how worthy they are to be despised and relinquished. Towards the conclusion of his letter, he requests Anebo to inform him what the Egyptian wisdom indicates as the way to blessedness. But as to those who hold intercourse with the gods, and pester them only for the sake of finding a runaway slave, or acquiring property, or making a bargain of a marriage, or such things, he declares that their pretensions to wisdom are vain. He adds that these same gods, even granting that on other points their utterances were true, were yet so ill-advised and unsatisfactory in their disclosures about blessedness, that they cannot be either gods or good demons, but are either that spirit who is called the deceiver, or mere fictions of the imagination.
Since by means of these arts wonders are done which quite surpass human power, what choice have we but to believe that these predictions and operations, which seem to be miraculous and divine, and which at the same time form no part of the worship of the one God, in adherence to whom, as the Platonists themselves abundantly testify, all blessedness consists, are the pastime of wicked spirits, who thus seek to seduce and hinder the truly godly? On the other hand, we cannot but believe that all miracles, whether wrought by angels or by other means, so long as they are so done as to commend the worship and religion of the one God in whom alone is blessedness, are wrought by those who love us in a true and godly sort, or through their means, God Himself working in them. For we cannot listen to those who maintain that the invisible God works no visible miracles; for even they believe that He made the world, which surely they will not deny to be visible. Whatever marvel happens in this world, it is certainly less marvellens than this whole world itself,-I mean the sky and earth, and all that is in them,-and these God certainly made. But, as the Creator Himself is hidden and incomprehensible to man, so also is the manner of creation. Although, therefore, the standing miracle of this visible world is little thought of, because always before us, yet, when we arouse ourselves to contemplate it, it is a greater miracle than the rarest and most unheard-of marvels. For man himself is a greater miracle than any miracle done through his instrumentality. Therefore God, who made the visible heaven and earth, does not disdain to work visible miracles in heaven or earth, that He may thereby awaken the soul which is immersed in things visible to worship Himself, the Invisible. But the place and time of these miracles are dependent on His unchangeable will, in which things future are ordered as if already they were accomplished. For He moves things temporal without Himself moving in time, He does not in one way know things that are to be, and, in another, things that have been; neither does He listen to those who pray otherwise than as He sees those that will pray. For, even when His angels hear us, it is He Himself who hears us in them, as in His true temple not made with hands, as in those men who are His saints; and His answers, though accomplished in time, have been arranged by His eternal appointment.
Neither need we be surprised that God, invisible as He is, should often have appeared visibly to the patriarchs. For as the sound which communicates the thought conceived in the silence of the mind is not the thought itself, so the form by which God, invisible in His own nature, became visible, was not God Himself. Nevertheless it is He Himself who was seen under that form, as that thought itself is heard in the sound of the voice; and the patriarchs recognized that, though the bodily form was not God, they saw the invisible God. For, though Moses conversed with God, yet he said, "If I have found grace in Thy sight, show me Thyself, that I may see and know Thee."(38) And as it was fit that the law, which was given, not to one man or a few enlightened men, but to the whole of a populous nation, should be accompanied by awe-inspiring signs, great marvels were wrought, by the ministry of angels, before the people on the mount where the law was being given to them through one man, while the multitude beheld the awful appearances. For the people of Israel believed Moses, not as the Lacedaemonians believed their Lycurgus, because he had received from Jupiter or Apollo the laws he gave them. For when the law which enjoined the worship of one God was given to the people, marvellous signs and earthquakes, such as the divine wisdom judged sufficient, were brought about in the sight of all, that they might know that it was the Creator who could thus use creation to promulgate His law.
The education of the human race, represented by the people of God, has advanced, like that of an individual, through certain epochs, or, as it were, ages, so that it might gradually rise from earthly to heavenly things, and from the visible to the invisible. This object was kept so clearly in view, that, even in the period when temporal rewards were promised, the one God was presented as the object of worship, that men might not acknowledge any other than the true Creator and Lord of the spirit, even in connection with the earthly blessings of this transitory life. For he who denies that all things, which either angels or men can give us, are in the hand of the one Almighty, is a madman. The Platonist Plotinus discourses concerning providence, and, from the beauty of flowers and foliage, proves that from the supreme God, whose beauty is unseen and ineffable, providence reaches down even to these earthly things here below; and he argues that all these frail and perishing things could not have so exquisite and elaborate a beauty, were they not fashioned by Him whose unseen and unchangeable beauty continually pervades all things.(39) This is proved also by the Lord Jesus, where He says, "Consider the lilies, how they grow; they toil not, neither do they spin. And yet I say unto you that Solomon in all his glory was not arrayed like one of these. But if God so clothe the grass of the field, which to-day is and to-morrow is cast into the oven, how much more shall He clothe you, O ye of little faith.!"(40) It was best, therefore, that the soul of man, which was still weakly desiring earthly things, should be accustomed to seek from God alone even these petty temporal boons. and the earthly necessaries of this transitory life, which are contemptible in comparison with eternal blessings, in order that the desire even of these things might not draw it aside from the worship of Him, to whom we come by despising and forsaking such things.
And so it has pleased Divine Providence, as I have said, and as we read in the Acts of the Apostles,(41) that the law enjoining the worship of one God should be given by the disposition of angels. But among them the person of God Himself visibly appeared, not, indeed, in His proper substance, which ever remains invisible to mortal eyes, but by the infallible signs furnished by creation in obedience to its Creator. He made use, too, of the words of human speech, uttering them syllable by syllable successively, though in His own nature He speaks not in a bodily but in a spiritual way; not to sense, but to the mind; not in words that occupy time, but, if I may so say, eternally, neither beginning to speak nor coming to an end. And what He says is accurately heard, not by the bodily but by the mental ear of His ministers and messengers, who are immortally blessed in the enjoyment of His unchangeable truth; and the directions which they in some ineffable way receive, they execute without delay or difficulty in the sensible and visible world. And this law was given in conformity with the age of the world, and Contained at the first earthly promises, as I have said, which, however, symbolized eternal ones; and these eternal blessings few understood, though many took a part in the celebration of their visible signs. Nevertheless, with one consent both the words and the visible rites of that law enjoin the worship of one God,-not one of a crowd of gods, but Him who made heaven and earth, and every soul and every spirit which is other than Himself. He created; all else was created; and, both for being and well-being, all things need Him who created them.
Chapter 16.-Whether Those Angels Who Demand that We Pay Them Divine Honor, or Those Who Teach Us to Render Holy Service, Not to Themselves, But to God, are to Be Trusted About the Way to Life Eternal.
What angels, then, are we to believe in this matter of blessed and eternal life?-those who wish to be worshipped with religious rites and observances, and require that men sacrifice to them; or those who say that all this worship is due to one God, the Creator, and teach us to render it with true piety to Him, by the vision of whom they are themselves already blessed, and in whom they promise that we shall be so? For that vision of God is the beauty of a vision so great, and is so infinitely desirable, that Plotinus does not hesitate to say that he who enjoys all other blessings in abundance, and has not this, is supremely miserable.(42) Since, therefore, miracles are wrought by some angels to induce us to worship this God, by others, to induce us to worship themselves; and since the former forbid us to worship these, while the latter dare not forbid us to worship God, which are we to listen to? Let the Platonists reply, or any philosophers, or the theurgists, or rather, periurgists,(43) -for this name is good enough for those who practise such arts. In short, let all men answer,-if, at least, there survives in them any spark of that natural perception which, as rational beings, they possess when created,-let them, I say, tell us whether we should sacrifice to the gods or angels who order us to sacrifice to them, or to that One to whom we are ordered to sacrifice by those who forbid us to worship either themselves or these others. If neither the one party nor the other had wrought miracles, but had merely uttered commands, the one to sacrifice to themselves, the other forbidding that, and ordering us to sacrifice to God, a godly mind would have been at no loss to discern which command proceeded from proud arrogance, and which from true religion. I will say more. If miracles had been wrought only by those who demand sacrifice for themselves, while those who forbade this, and enjoined sacrificing to the one God only, thought fit entirely to forego the use of visible miracles, the authority of the latter was to be preferred by all who would use, not their eyes only, but their reason. But since God, for the sake of commending to us the oracles of His truth, has, by means of these immortal messengers, who proclaim His majesty and not their own pride, wrought miracles of surpassing grandeur, certainty, and distinctness, in order that the weak among the godly might not be drawn away to false religion by those who require us to sacrifice to them and endeavor to convince us by stupendous appeals to our senses, who is so utterly unreasonable as not to choose and follow the truth, when he finds that it is heralded by even more striking evidences than falsehood?
As for those miracles which history ascribes to the gods of the heathen,-I do not refer to those prodigies which at intervals happen from some unknown physical causes, and which are arranged and appointed by Divine Providence, such as monstrous births, and unusual meteorological phenomena, whether startling only, or also injurious, and which are said to be brought about and removed by communication with demons, and by their most deceitful craft,-but I refer to these prodigies which manifestly enough are wrought by their power and force, as, that the household gods which Aeneas carried from Troy in his flight moved from place to place; that Tarquin cut a whetstone with a razor; that the Epidaurian serpent attached himself as a companion to Aesculapius on his voyage to Rome; that the ship in which the image of the Phrygian mother stood, and which could not be moved by a host of men and oxen, was moved by one weak woman, who attached her girdle to the vessel and drew it, as proof of her chastity; that a vestal, whose virginity was questioned, removed the suspicion by carrying from the Tiber a sieve full of water without any of it dropping: these, then, and the like, are by no means to be compared for greatness and virtue to those which, we read, were wrought among God's people. How much less can we compare those marvels, which even the laws of heathen nations prohibit and punish,-I mean the magical and theurgic marvels, of which the great part are merely illusions practised upon the senses, as the drawing down of the moon, "that," as Lucan says, "it may shed a stronger influence on the plants?"(44) And if some of these do seem to equal those which are wrought by the godly, the end for which they are wrought distinguishes the two, and shows that ours are incomparably the more excellent. For those miracles commend the worship of a plurality of gods, who deserve worship the less the more they demand it; but these of ours commend the worship of the one God, who, both by the testimony of His own Scriptures, and by the eventual abolition of sacrifices, proves that He needs no such offerings. If, therefore, any angels demand sacrifice for themselves, we must prefer those who demand it, not for themselves, but for God, the Creator of all, whom they serve. For thus they prove how sincerely they love us, since they wish by sacrifice to subject us, not to themselves, but to Him by the contemplation of whom they themselves are blessed, and to bring us to Him from whom they themselves have never strayed. If, on the other hand, any angels wish us to sacrifice, not to one, but to many, not, indeed, to themselves, but to the gods whose angels they are, we must in this case also prefer those who are the angels of the one God of gods, and who so bid us to worship Him as to preclude our worshipping any other. But, further, if it be the case, as their pride and deceitfulness rather indicate, that they are neither good angels nor the angels of good gods, but wicked demons, who wish sacrifice to be paid, not to the one only and supreme God, but to themselves, what better protection against them can we choose than that of the one God whom the good angels serve, the angels who bid us sacrifice, not to themselves, but to Him whose sacrifice we our selves ought to be?
On this account it was that the law of God, given by the disposition of angels, and which commanded that the one God of gods alone receive sacred worship, to the exclusion of all others, was deposited in the ark, called the ark of the testimony. By this name it is sufficiently indicated, not that God, who was worshipped by all those rites, was shut up and enclosed in that place, though His responses emanated from it along with signs appreciable by the senses, but that His will was declared from that throne. The law itself, too, was engraven on tables of stone, and, as I have said, deposited in the ark, which the priests carried with due reverence during the sojourn in the wilderness, along with the tabernacle, which was in like manner called the tabernacle of the testimony; and there was then an accompanying sign, which appeared as a cloud by day and as a fire by night; when the cloud moved, the camp was shifted, and where it stood the camp was pitched. Besides these signs, and the voices which proceeded from the place where the ark was, there were other miraculous testimonies to the law. For when the ark was carried across Jordan, on the entrance to the land of promise, the upper part of the river stopped in its course, and the lower part flowed on, so as to present both to the ark and the people dry ground to pass over. Then, when it was carried seven times round the first hostile and polytheistic city they came to, its walls suddenly fell down, though assaulted by no hand, struck by no battering-ram. Afterwards, too, when they were now resident in the land of promise, and the ark had, in punishment of their sin, been taken by their enemies, its captors triumphantly placed it in the temple of their favorite god, and left it shut up there, but, on opening the temple next day, they found the image they used to pray to fallen to the ground and shamefully shattered. Then, being themselves alarmed by portents, and still more shamefully punished, they restored the ark of the testimony to the people from whom they had taken it. And what was the manner of its restoration? They placed it on a wagon, and yoked to it cows from which they had taken the calves, and let them choose their own course, expecting that in this way the divine will would be indicated; and the cows without any man driving or directing them, steadily pursued the way to the Hebrews, without regarding the lowing of their calves, and thus restored the ark to its worshippers. To God these and such like wonders are small, but they are mighty to terrify and give wholesome instruction to men. For if philosophers, and especially the Platonists, are with justice esteemed wiser than other men, as I have just been mentioning, because they taught that even these earthly and insignificant things are ruled by Divine Providence, inferring this from the numberless beauties which are observable not only in the bodies of animals, but even in plants and grasses, how much more plainly do these things attest the presence of divinity which happen at the time predicted, and in which that religion is commended which forbids the offering of sacrifice to any celestial, terrestrial, or infernal being, and commands it to be offered to God only, who alone blesses us by His love for us, and by our love to Him, and who, by arranging the appointed times of those sacrifices, and by predicting that they were to pass into a better sacrifice by a better Priest, testified that He has no appetite for these sacrifices, but through them indicated others of more substantial blessing,-and all this not that He Himself may be glorified by these honors, but that we may be stirred up to worship and cleave to Him, being inflamed by His love, which is our advantage rather than His?
Will some one say that these miracles are false, that they never happened, and that the records of them are lies? Whoever says so, and asserts that in such matters no records whatever can be credited, may also say that there are no gods who care for human affairs. For they have induced men to worship them only by means of miraculous works, which the heathen histories testify, and by which the gods have made a display of their own power rather than done any real service. This is the reason why we have not undertaken in this work, of which we are now writing the tenth book, to refute those who either deny that there is any divine power, or contend that it does not interfere with human affairs, but those who prefer their own god to our God, the Founder of the holy and most glorious city, not knowing that He is also the invisible and unchangeable Founder of this visible and changing world, and the truest bestower of the blessed life which resides not in things created, but in Himself. For thus speaks His most trustworthy prophet: "It is good for me to be united to God."(45) Among philosophers it is a question, what is that end and good to the attainment of which all our duties are to have a relation? The Psalmist did not say, It is good for me to have great wealth, or to wear imperial insignia, purple, sceptre, and diadem; or, as some even of the philosophers have not blushed to say, It is good for me to enjoy sensual pleasure; or, as the better men among them seemed to say, My good is my spiritual strength; but, "It is good for me to be united to God." This he had learned from Him whom the holy angels, with the accompanying witness of miracles, presented as the sole object of worship. And hence he himself became the sacrifice of God, whose spiritual love inflamed him, and into whose ineffable and incorporeal embrace he yearned to cast himself. Moreover, if the worshippers of many gods (whatever kind of gods they fancy their own to be) believe that the miracles recorded in their civil histories, or in the books of magic, or of the more respectable theurgy, were wrought by these gods, what reason have they for refusing to believe the miracles recorded in those writings, to which we owe a credence as much greater as He is greater to whom alone these writings teach us to sacrifice?
As to those who think that these visible sacrifices are suitably offered to other gods, but that invisible sacrifices, the graces of purity of mind and holiness of will, should be offered, as greater and better, to the invisible God, Himself greater and better than all others, they must be oblivious that these visible sacrifices are signs of the invisible, as the words we utter are the signs of things. And therefore, as in prayer or praise we direct intelligible words to Him to whom in our heart we offer the very feelings we are expressing, so we are to understand that in sacrifice we offer visible sacrifice only to Him to whom in our heart we ought to present ourselves an invisible sacrifice. It is then that the angels, and all those superior powers who are mighty by their goodness and piety, regard us with pleasure, and rejoice with us and assist us to the utmost of their power. But if we offer such worship to them, they decline it; and when on any mission to men they become visible to the senses, they positively forbid it. Examples of this occur in holy writ. Some fancied they should, by adoration or sacrifice, pay the same honor to angels as is due to God, and were prevented from doing so by the angels themselves, and ordered to render it to Him to whom alone they know it to be due. And the holy angels have in this been imitated by holy men of God. For Paul and Barnabas, when they had wrought a miracle of healing in Lycaonia, were thought to be gods, and the Lycaonians desired to sacrifice to them, and they humbly and piously declined this honor, and announced to them the God in whom they should believe. And those deceitful and proud spirits, who exact worship, do so simply because they know it to be due to the true God. For that which they take pleasure in is not, as Porphyry says and some fancy, the smell of the victims, but divine honors. They have, in fact, plenty odors on all hands, and if they wished more, they could provide them for themselves. But the spirits who arrogate to themselves divinity are delighted not with the smoke of carcasses but with the suppliant spirit which they deceive and hold in subjection, and hinder from drawing near to God, preventing him from offering himself in sacrifice to God by inducing him to sacrifice to others.
And hence that true Mediator, in so far as, by assuming the form of a servant, He became the Mediator between God and men, the man Christ Jesus, though in the form of God He received sacrifice together with the Father, with whom He is one God, yet in the form of a servant He chose rather to be than to receive a sacrifice, that not even by this instance any one might have occasion to suppose that sacrifice should be rendered to any creature. Thus He is both the Priest who offers and the Sacrifice offered. And He designed that there should be a daily sign of this in the sacrifice of the Church, which, being His body, learns to offer herself through Him. Of this true Sacrifice the ancient sacrifices of the saints were the various and numerous signs; and it was thus variously figured, just as one thing is signified by a variety of words, that there may be less weariness when we speak of it much. To this supreme and true sacrifice all false sacrifices have given place.
The power delegated to the demons at certain appointed and well-adjusted seasons, that they may give expression to their hostility to the city of God by stirring up against it the men who are under their influence, and may not only receive sacrifice from those who willingly offer it, but may also extort it from the unwilling by violent persecution;-this power is found to be not merely harmless, but even useful to the Church, completing as it does the number of martyrs, whom the city of God esteems as all the more illustrious and honored citizens, because they have striven even to blood against the sin of impiety. If the ordinary language of the Church allowed it, we might more elegantly call these men our heroes. For this name is said to be derived from Juno, who in Greek is called Here, and hence, according to the Greek myths, one of her sons was called Heros. And these fables mystically signified that Juno was mistress of the air, which they suppose to be inhabited by the demons and the heroes, understanding by heroes the souls of the well-deserving dead. But for a quite opposite reason would we call our martyrs heroes,-supposing, as I said, that the usage of ecclesiastical language would admit of it,-not because they lived along with the demons in the air, but because they conquered these demons or powers of the air, and among them Juno herself, be she what she may, not unsuitably represented, as she commonly is by the poets, as hostile to virtue, and jealous of men of mark aspiring to the heavens. Virgil, however, unhappily gives way, and yields to her; for, though he represents her as saying, "I am conquered by Aeneas,"(46) Helenus gives. Aeneas himself this religious advice:
"Pay vows to Juno: overbear
Her queenly soul with gift and prayer."(47)
In conformity with this opinion, Porphyry- expressing, however, not so much his own views as other people's-says that a good god or genius cannot come to a man unless the evil genius has been first of all propitiated, implying that the evil deities had greater power than the good; for, until they have been appeased and give place, the good can give no assistance; and if the evil deities oppose, the good can give no help; whereas the evil can do injury without the good being able to prevent them. This is not the way of the true and truly holy religion; not thus do our martyrs conquer Juno, that is to say, the powers of the air, who envy the virtues of the pious. Our heroes, if we could so call them, overcome Here, not by suppliant gifts, but by divine virtues. As Scipio, who conquered Africa by his valor, is more suitably styled Africanus than if he had appeased his enemies by gifts, and so won their mercy.
It is by true piety that men of God cast out the hostile power of the air which opposes godliness; it is by exorcising it, not by propitiating it; and they overcome all the temptations of the adversary by praying, not to him, but to their own God against him. For the devil cannot conquer or subdue any but those who are in league with sin; and therefore he is conquered in the name of Him who assumed humanity, and that without sin, that Himself being both Priest and Sacrifice, He might bring about the remission of sins, that is to say, might bring it about through the Mediator between God and men, the man Christ Jesus, by whom we are reconciled to God, the cleansing from sin being accomplished. For men are separated from God only by sins, from which we are in this life cleansed not by our own virtue, but by the divine compassion; through His indulgence, not through our own power. For, whatever virtue we call our own is itself bestowed upon us by His goodness. And we might attribute too much to ourselves while in the flesh, unless we lived in the receipt of pardon until we laid it down. This is the reason why there has been vouchsafed to us, through the Mediator, this grace, that we who are polluted by sinful flesh should be cleansed by the likeness of sinful flesh. By this grace of God, wherein He has shown His great compassion toward us, we are both governed by faith in this life, and, after this life, are led onwards to the fullest perfection by the vision of immutable truth.
Even Porphyry asserts that it was revealed by divine oracles that we are not purified by any sacrifices(48) to sun or moon, meaning it to be inferred that we are not purified by sacrificing to any gods. For what mysteries can purify, if those of the sun and moon, which are esteemed the chief of the celestial gods, do not purify? He says, too, in the same place, that "principles" can purify, lest it should be supposed, from his saying that sacrificing to the sun and moon cannot purify, that sacrificing to some other of the host of gods might do so. And what he as a Platonist means by "principles," we know.(49) For he speaks of God the Father and God the Son, whom he calls (writing in Greek) the intellect or mind of the Father;(50) but of the Holy Spirit he says either nothing, or nothing plainly, for I do not understand what other he speaks of as holding the middle place between these two. For if, like Plotinus in his discussion regarding the three principal substances,(51) he wished us to understand by this third the soul of nature, he would certainly not have given it the middle place between these two, that is, between the Father and the Son. For Plotinus places the soul of nature after the intellect of the Father, while Porphyry, making it the mean, does not place it after, but between the others. No doubt he spoke according to his light, or as he thought expedient; but we assert that the Holy Spirit is the Spirit not of the Father only, nor of the Son only, but of both. For philosophers speak as they have a mind to, and in the most difficult matters do not scruple to offend religious ears; but we are bound to speak according to a certain rule, lest freedom of speech beget impiety of opinion about the matters themselves of which we speak.
Accordingly, when we speak of God, we do not affirm two or three principles, no more than we are at liberty to affirm two or three gods; although, speaking of each, of the Father, or of the Son, or of the Holy Ghost, we confess that each is God: and yet we do not say, as the Sabellian heretics say, that the Father is the same as the Son, and the Holy Spirit the same as the Father and the Son; but we say that the Father is the Father of the Son, and the Son the Son of the Father, and that the Holy Spirit of the Father and the Son is neither the Father nor the Son. It was therefore truly said that man is cleansed only by a Principle, although the Platonists erred in speaking in the plural of principles. But Porphyry, being under the dominion of these envious powers, whose influence he was at once ashamed of and afraid to throw off, refused to recognize that Christ is the Principle by whose incarnation we are purified. Indeed he despised Him, because of the flesh itself which He assumed, that He might offer a sacrifice for our purification,-a great mystery, unintelligible to Porphyry's pride, which that true and benignant Redeemer brought low by His humility, manifesting Himself to mortals by the mortality which He assumed, and which the malignant and deceitful mediators are proud of wanting, promising, as the boon of immortals, a deceptive assistance to wretched men. Thus the good and true Mediator showed that it is sin which is evil, and not the substance or nature of flesh; for this, together with the human soul, could without sin be both assumed and retained, and laid down in death, and changed to something better by resurrection. He showed also that death itself, although the punishment of sin, was submitted to by Him for our sakes without sin, and must not be evaded by sin on our part, but rather, if opportunity serves, be borne for righteousness' sake. For he was able to expiate sins by dying, because He both died, and not for sin of His own. But He has not been recognized by Porphyry as the Principle, otherwise he would have recognized Him as the Purifier. The Principle is neither the flesh nor the human soul in Christ but the Word by which all things were made. The flesh, therefore, does not by its own virtue purify, but by virtue of the Word by which it was assumed, when "the Word became flesh and dwelt among us."(52) For speaking mystically of eating His flesh, when those who did not understand Him were offended and went away, saying, "This is an hard saying, who can hear it?" He answered to the rest who remained, "It is the Spirit that quickeneth; the flesh profiteth nothing."(53) The Principle, therefore, having assumed a human soul and flesh, cleanses the soul and flesh of believers. Therefore, when the Jews asked Him who He was, He answered that He was the Principle.(54) And this we carnal and feeble men, liable to sin, and involved in the darkness of ignorance, could not possibly understand, unless we were cleansed and healed by Him, both by means of what we were, and of what we were not. For we were men, but we were not righteous; whereas in His incarnation there was a human nature, but it was righteous, and not sinful. This is the mediation whereby a hand is stretched to the lapsed and fallen; this is the seed "ordained by angels," by whose ministry the law also was given enjoining the worship of one God, and promising that this Mediator should come.
It was by faith in this mystery, and godliness of life, that purification was attainable even by the saints of old, whether before the law was given to the Hebrews (for God and the angels were even then present as instructors), or in the periods under the law, although the promises of spiritual things, being presented in figure, seemed to be carnal, and hence the name of Old Testament. For it was then the prophets lived, by whom, as by angels, the same promise was announced; and among them was he whose grand and divine sentiment regarding the end and supreme good of man I have just now quoted, "It is good for me to cleave to God."(55) In this psalm the distinction between the Old and New Testaments is distinctly announced. For the Psalmist says, that when he saw that the carnal and earthly promises were abundantly enjoyed by the ungodly, his feet were almost gone, his steps had well-nigh slipped; and that it seemed to him as if he had served God in vain, when he saw that those who despised God increased in that prosperity which he looked for at God's hand. He says, too, that, in investigating this matter with the desire of understanding why it was so, he had labored in vain, until he went into the sanctuary of God, and understood the end of those whom he had erroneously considered happy. Then he understood that they were cast down by that very thing, as he says, which they had made their boast, and that they had been consumed and perished for their inequities; and that that whole fabric of temporal prosperity had become as a dream when one awaketh, and suddenly finds himself destitute of all the joys he had imaged in sleep. And, as in this earth or earthy city they seemed to themselves to be great, he says, "O Lord, in Thy city Thou wilt reduce their image to nothing." He also shows how beneficial it had been for him to seek even earthly blessings only from the one true God, in whose power are all things, for he says, "As a beast was I before Thee, and I am always with Thee." "As a beast," he says, meaning that he was stupid. For I ought to have sought from Thee such things as the ungodly could not enjoy as well as I, and not those things which I saw them enjoying in abundance, and hence concluded I was serving Thee in vain, because they who declined to serve Thee had what I had not. Nevertheless, "I am always with Thee," because even in my desire for such things I did not pray to other gods. And consequently he goes on, "Thou hast holden me by my right hand, and by Thy counsel Thou hast guided me, and with glory hast taken me up;" as if all earthly advantages were left-hand blessings, though, when he saw them enjoyed by the wicked, his feet had almost gone. "For what," he says, "have I in heaven, and what have I desired from Thee upon earth?" He blames himself, and is justly displeased with himself; because, though he had in heaven so vast a possession (as he afterwards understood), he yet sought from his God on earth a transitory and fleeting happiness;-a happiness of mire, we may say. "My heart and my flesh," he says, "fail, O God of my heart." Happy failure, from things below to things above! And hence in another psalm He says, "My soul longeth, yea, even faileth, for the courts of the Lord."(56) Yet, though he had said of both his heart and his flesh that they were failing, he did not say, O God of my heart and my flesh, but, O God of my heart; for by the heart the flesh is made clean. Therefore, says the Lord, "Cleanse that which is within, and the outside shall be clean also."(57) He then says that God Himself,-not anything received from Him, but Himself,-is his portion. "The God of my heart, and my portion for ever." Among the various objects of human choice, God alone satisfied him. "For, lo," he says, "they that are far from Thee shall perish: Thou destroyest all them that go a-whoring from Thee,"-that is, who prostitute themselves to many gods. And then follows the verse for which all the rest of the psalm seems to prepare: "It is good forme to cleave to God,"-not to go far off; not to go a-whoring with a multitude of gods. And then shall this union with God be perfected, when all that is to be redeemed in us has been redeemed. But for the present we must, as he goes on to say, "place our hope in God." "For that which is seen," says the apostle, "is not hope. For what a man sees, why does he yet hope for? But if we hope for that we see not, then do we with patience wait for it."(58) Being, then, for the present established in this hope, let us do what the Psalmist further indicates, and become in our measure angels or messengers of God, declaring His will, and praising His glory and His grace. For when he had said, "To place my hope in God," he goes on, "that I may declare all Thy praises in the gates of the daughter of Zion." This is the most glorious city of God; this is the city which knows and worships one God: she is celebrated by the holy angels, who invite us to their society, and desire us to become fellow-citizens with them in this city; for they do not wish us to worship them as our gods, but to join them in worshipping their God and ours; nor to sacrifice to them, but, together with them, to become a sacrifice to God. Accordingly, whoever will lay aside malignant obstinacy, and consider these things, shall be assured that all these blessed and immortal spirits, who do not envy us (for if they envied they were not blessed), but rather love us, and desire us to be as blessed as themselves, look on us with greater pleasure, and give us greater assistance, when we join them in worshipping one God, Father, Son, and Holy Ghost, than if we were to offer to themselves sacrifice and worship.
I know not how it is so, but it seems to me that Porphyry brushed for his friends the theurgists; for he knew all that I have adduced, but did not frankly condemn polytheistic worship. He said, in fact, that there are some angels who visit earth, and reveal divine truth to theurgists, and others who publish on earth the things that belong to the Father, His height and depth. Can we believe, then, that the angels whose office it is to declare the will of the Father, wish us to be subject to any but Him whose will they declare? And hence, even this Platonist himself judiciously observes that we should rather imitate than invoke them. We ought not, then, to fear that we may offend these immortal and happy subjects of the one God by not sacrificing to them; for this they know to be due only to the one true God, in allegiance to whom they themselves find their blessedness, and therefore they will not have it given to them, either in figure or in the reality, which the mysteries of sacrifice symbolized. Such arrogance belongs to proud and wretched demons, whose disposition is diametrically opposite to the piety of those who are subject to God, and whose blessedness consists in attachment to Him. And, that we also may attain to this bliss, they aid us, as is fit, with sincere kindliness, and usurp over us no dominion, but declare to us Him under whose rule we are then fellow-subjects. Why, then, O philosopher, do you still fear to speak freely against the powers which are inimical both to true virtue and to the gifts of the true God? Already you have discriminated between the angels who proclaim God's will, and those who visit theurgists, drawn down by I know not what art. Why do you still ascribe to these latter the honor of declaring divine truth? If they do not declare the will of the Father, what divine revelations can they make? Are not these the evil spirits who were bound over by the incantations of anenvious man,(59) that they should not grant purity of soul to another, and could not, as you say, be set free from these bonds by a good man anxious for purity, and recover power over their own actions? Do you still doubt whether these are wicked demons; or do you, perhaps, feign ignorance, that you may not give offence to the theurgists, who have allured you by their secret rites, and have taught you, as a mighty boon, these insane and pernicious devilries? Do you dare to elevate above the air, and even to heaven, these envious powers, or pests, let me rather call them, less worthy of the name of sovereign than of slave, as you yourself own; and are you not ashamed to place them even among your sidereal gods, and so put a slight upon the stars themselves?
How much more tolerable and accordant with human feeling is the error of your Platonist co-sectary Apuleius! for he attributed the diseases and storms of human passions only to the demons who occupy a grade beneath the moon, and makes even this avowal as by constraint regarding gods whom he honors; hut the superior and celestial gods, who inhabit the ethereal regions, whether visible, as the sun, moon, and other luminaries, whose brilliancy makes them conspicuous, or invisible, but believed in by him, he does his utmost to remove beyond the slightest stain of these perturbations. It is not, then, from Plato, but from your Chaldaean teachers you have learned to elevate human vices to the ethereal and empyreal regions of the world and to the celestial firmament, in order that your theurgists might be able to obtain from your gods divine revelations; and yet you make yourself superior to these divine revelations by your intellectual life, which dispenses with these theurgic purifications as not needed by a philosopher. But, by way of rewarding your teachers, you recommend these arts to other men, who, not being philosophers, may be persuaded to use what you acknowledge to be useless to yourself, who are capable of higher things; so that those who cannot avail themselves of the virtue of philosophy, which is too arduous for the multitude, may, at your instigation, betake themselves to theurgists by whom they may be purified, not, indeed, in the intellectual, but in the spiritual part of the soul. Now, as the persons who are unfit for philosophy form incomparably the majority of mankind, more may be compelled to consult these secret and illicit teachers of yours than frequent the Platonic schools. For these most impure demons, pretending to be ethereal gods, whose herald and messenger you have become, have promised that those who are purified by theurgy in the spiritual part of their soul shall not indeed return to the Father, but shall dwell among the ethereal gods above the aerial regions. But such fancies are not listened to by the multitudes of men whom Christ came to set free from the tyranny of demons. For in Him they have the most gracious cleansing, in which mind, spirit, and body alike participate. For, in order that He might heal the whole man from the plague of sin, He took without sin the whole human nature. Would that you had known Him, and would that you had committed yourself for healing to Him rather than to your own frail and infirm human virtue, or to pernicious and curious arts! He would not have deceived you; for Him your own oracles, on your own showing, acknowledged holy and immortal. It is of Him, too, that the most famous poet speaks, poetically indeed, since he applies it to the person of another, yet truly, if you refer it to Christ, saying, "Under thine auspices, if any traces of our crimes remain, they shall be obliterated, and earth freed from its perpetual fear."(60) By which he indicates that, by reason of the infirmity which attaches to this life, the greatest progress in virtue and righteousness leaves room for the existence, if not of crimes, yet of the traces of crimes, which are obliterated only by that Saviour of whom this verse speaks. For that he did not say this at the prompting of his own fancy, Virgil tells us in almost the last verse of that 4th Eclogue, when he says, "The last age predicted by the Cumaean sibyl has now arrived;" whence it plainly appears that this had been dictated by the Cumaean sibyl. But those theurgists, or rather demons, who assume the appearance and form of gods, pollute rather than purify the human spirit by false appearances and the delusive mockery of unsubstantial forms. How can those whose own spirit is unclean cleanse the spirit of man? Were they not unclean, they would not be bound by the incantations of an envious man, and would neither be afraid nor grudge to bestow that hollow boon which they promise. But it is sufficient for our purpose that you acknowledge that the intellectual soul, that is, our mind, cannot be justified by theurgy; and that even the spiritual or inferior part of our soul cannot by this act be made eternal and immortal, though you maintain that it can be purified by it. Christ, however, promises life eternal; and therefore to Him the world flocks, greatly to your indignation, greatly also to your astonishment and confusion. What avails your forced avowal that theurgy leads men astray, and deceives vast numbers by its ignorant and foolish teaching, and that it is the most manifest mistake to have recourse by prayer and sacrifice to angels and principalities, when at the same time, to save yourself from the charge of spending labor in vain on such arts, you direct men to the theurgists, that by their means men, who do not live by the rule of the intellectual soul, may have their spiritual soul purified?
You drive men, therefore, into the most palpable error. And yet you are not ashamed of doing so much harm, though you call yourself a lover of virtue and wisdom. Had you been true and faithful in this profession, you would have recognized Christ, the virtue of God and the wisdom of God, and would not, in the pride of vain science, have revolted from His wholesome humility. Nevertheless you acknowledge that the spiritual part of the soul can be purified by the virtue of chastity without the aid of those theurgic arts and mysteries which you wasted your time in learning. You even say, sometimes, that these mysteries do not raise the soul after death, so that, after the termination of this life, they seem to be of no service even to the part you call spiritual; and yet you recur on every opportunity to these arts, for no other purpose, so far as I see, than to appear an accomplished theurgist, and gratify those who are curious in illicit arts, or else to inspire others with the same curiosity. But we give you all praise for saying that this art is to be feared, both on account of the legal enactments against it, and by reason of the danger involved in the very practice of it. And would that in this, at least, you were listened to by its wretched votaries, that they might be withdrawn from entire absorption in it, or might even be preserved from tampering with it at all! You say, indeed, that ignorance, and the numberless vices resulting from it, cannot be removed by any mysteries, but only by the patriko\j nou=j, that is, the Father's mind or intellect conscious of the Father's will. But that Christ is this mind you do not believe; for Him you despise on account of the body He took of a woman and the shame of the cross; for your lofty wisdom spurns such low and contemptible things, and soars to more exalted regions. But He fulfills what the holy prophets truly predicted regarding Him: "I will destroy the wisdom of the wise, and bring to nought the prudence of the prudent."(61) For He does not destroy and bring to nought His own gift in them, but what they arrogate to themselves, and do not hold of Him. And hence the apostle, having quoted this testimony from the prophet, adds, "Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world? For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom; but we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men."(62) This is despised as a weak and foolish thing by those who are wise and strong in themselves; yet this is the grace which heals the weak, who do not proudly boast a blessedness of their own, but rather humbly acknowledge their real misery.
You proclaim the Father and His Son, whom you call the Father's intellect or mind, and between these a third, by whom we suppose you mean the Holy Spirit, and in your own fashion you call these three Gods. In this, though your expressions are inaccurate, you do in some sort, and as through a veil, see what we should strive towards; but the incarnation of the unchangeable Son of God, whereby we are saved, and are enabled to reach the things we believe, or in part understand, this is what you refuse to recognize. You see in a fashion, although at a distance, although with filmy eye, the country in which we should abide; but the way to it you know not. Yet you believe in grace, for you say it is granted to few to reach God by virtue of intelligence. For you do not say, "Few have thought fit or have wished," but, "It has been granted to few,"-distinctly acknowledging God's grace, not man's sufficiency. You also use this word more expressly, when, in accordance with the opinion of Plato, you make no doubt that in this life a man cannot by any means attain to perfect wisdom, but that whatever is lacking is in the future life made up to those who live intellectually, by God's providence and grace. Oh, had you but recognized the grace of God in Jesus Christ our Lord, and that very incarnation of His, wherein He assumed a human soul and body, you might have seemed the brightest example of grace!(63) But what am I doing? I know it is useless to speak to a dead man,-useless, at least, so far as regards you, but perhaps not in vain for those who esteem you highly, and love you on account of their love of wisdom or curiosity about those arts which you ought not to have learned; and these persons I address in your name. The grace of God could not have been more graciously commended to us than thus, that the only Son of God, remaining unchangeable in Himself, should assume humanity, and should give us the hope of His love, by means of the mediation of a human nature, through which we, from the condition of men, might come to Him who was so far off,-the immortal from the mortal; the unchangeable from the changeable; the just from the unjust; the blessed from the wretched. And, as He had given us a natural instinct to desire blessedness and immortality, He Himself continuing to be blessed; but assuming mortality, by enduring what we fear, taught us to despise it, that what we long for He might bestow upon us.