A
Sermon to Catechumens on the Creed
1. Receive, my children,
the Rule of Faith, which is called the Symbol (or Creed ). And when you have
received it, write it in your heart, and be daily saying it to yourselves;
before ye sleep, before ye go forth, arm you with your Creed. The Creed no man
writes so as it may be able to be read: but for rehearsal of it, lest haply
forgetfulness obliterate what care has delivered, let your memory be your
record-roll: what you are about to hear, that are you to believe; and what you
shall have believed, that are about to give back with your tongue. For the
Apostle says, With the heart man believes unto righteousness, and with the
mouth confession is made unto salvation. For this is the Creed which you are to
rehearse and to repeat in answer. These words which you have heard are in the
Divine Scriptures scattered up and down: but thence gathered and reduced into
one, that the memory of slow persons might not be distressed; that every person
may be able to say, able to hold, what he believes. For have ye now merely
heard that God is Almighty? But ye begin to have him for your father, when you
have been born by the church as your Mother.
2. Of this, then, you have now received, have meditated, and having meditated have held, that you should say, I believe in God the Father Almighty. God is Almighty, and yet, though Almighty, He cannot die, cannot be deceived, cannot lie; and, as the Apostle says, cannot deny Himself. How many things that He cannot do, and yet is Almighty! Yea therefore is Almighty, because He cannot do these things. For if He could die, He were not Almighty; if to lie, if to be deceived, if to do unjustly, were possible for Him, He were not Almighty: because if this were in Him, He should not be worthy to be Almighty. To our Almighty Father, it is quite impossible to sin. He does whatsoever He will: that is Omnipotence. He does whatsoever He rightly will, whatsoever He justly will: but whatsoever is evil to do, He wills not. There is no resisting one who is Almighty, that He should not do what He will. It was He Who made heaven and earth, the sea, and all that in them is, invisible and visible. Invisible such as are in heaven, thrones, dominions, principalities, powers, archangels, angels: all, if we shall live aright, our fellow citizens. He made in heaven the things visible; the sun, the moon, the stars. With its terrestrial animals He adorned the earth, filled the air with things that fly, the land with them that walk and creep, the sea with them that swim: all He filled with their own proper creatures. He made also man after His own image and likeness, in the mind: for in that is the image of God. This is the reason why the mind cannot be comprehended even by itself, because in it is the image of God. To this end were we made, that over the other creatures we should bear rule: but through sin in the first man we fell, and are all come into an inheritance of death. We were brought low, became mortal, were filled with fears, with errors: this by desert of sin: with which desert and guilt is every man born. This is the reason why, as you have seen today, as you know, even little children undergo exsufflation, exorcism; to drive away from them the power of the devil their enemy, which deceived man that it might possess mankind. It is not then the creature of God that in infants undergoes exorcism or exsufflation: but he under whom are all that are born with sin; for he is the first of sinners. And for this cause by reason of one who fell and brought all into death, there was sent One without sin, Who should bring unto life, by delivering them from sin, all that believe in Him.
3. For this reason we
believe also in His Son, that is to say, God the Father Almighty's, His Only
Son, our Lord. When you hear of the Only Son of God, acknowledge Him God. For
it could not be that God's Only Son should not be God. What He is, the same did
He beget, though He is not that Person Whom He begot. If He be truly Son, He is
that which the Father is; if He be not that which the Father is, He is not
truly Son. Observe mortal and earthly creatures: what each is, that it
engenders. Man besets not an ox, sheep besets not dog, nor dog sheep. Whatever
it be that begets, that which it is, it begets. Hold ye therefore boldly,
firmly, faithfully, that the Begotten of God the Father is what Himself is,
Almighty. These mortal creatures engender by corruption. Does God so beget? He
that is begotten mortal generates that which himself is; the Immortal generates
what He is: corruptible begets corruptible, Incorruptible begets Incorruptible:
the corruptible begets corruptibly, Incorruptible, Incorruptibly: yea, so
begets what Itself is, that One begets One, and therefore Only. You know, that
when I pronounced to you the Creed, so I said, and so you are bounden to
believe; that we believe in God the Father Almighty, and in Jesus Christ His
Only Son. Here too, when you believe that He is the Only, believe Him Almighty:
for it is not to be thought that God the Father does what He will, and God the
Son does not what He will. One Will of Father and Son, because one Nature. For
it is impossible for the will of the Son to be any whit parted from the
Father's will. God and God; both one God: Almighty and Almighty; both One
Almighty.
4. We do not bring in two
Gods as some do, who say, God the Father and God the Son, but greater God the
Father and lesser God the Son. They both are what? Two Gods? You blush to speak
it, blush to believe it. Lord God the Father, you say, and Lord God the Son:
and the Son Himself says, No man can serve two Lords. In His family shall we be
in such wise, that, like as in a great house where there is the father of a
family and he has a son, so we should say, the greater Lord, the lesser Lord?
Shrink from such a thought. If you make to yourselves such like in your heart,
you set up idols in the one soul. Utterly repel it. First believe, then
understand. Now to whom God gives that when he has believed he soon
understands; that is God's gift, not human frailness. Still, if you do not yet
understand, believe: One God the Father, God Christ the Son of God. Both are
what? One God. And how are both said to be One God? How? Do you marvel? In the
Acts of the Apostles, There was, it says, in the believers, one soul and one
heart. There were many souls, faith had made them one. So many thousands of
souls were there; they loved each other, and many are one: they loved God in
the fire of charity, and from being many they have come to the oneness of
beauty. If all those many souls the dearness of love made one soul, what must
be the dearness of love in God, where is no diversity, but entire equality! If
on earth and among men there could be so great charity as of so many souls to
make one soul, where Father from Son, Son from Father, has been ever
inseparable, could They both be other than One God? Only, those souls might be
called both many souls and one soul; but God, in Whom is ineffable and highest
conjunction, may be called One God, not two Gods.
5. The Father does what He
will, and what He will does the Son. Do not imagine an Almighty Father and a
not Almighty Son: it is error, blot it out within you, let it not cleave in
your memory, let it not be drunk into your faith, and if haply any of you shall
have drunk it in, let him vomit it up. Almighty is the Father, Almighty the
Son. If Almighty begot not Almighty, He begot not very Son. For what say we,
brethren, if the Father being greater begot a Son less than He? What said I,
begot? Man engenders, being greater, a son being less: it is true: but that is
because the one grows old, the other grows up, and by very growing attains to
the form of his father. The Son of God, if He grows not because neither can God
wax old, was begotten perfect. And being begotten perfect, if He grows not, and
remained not less, He is equal. For that you may know Almighty begotten of
Almighty, hear Him Who is Truth. That which of Itself Truth says, is true. What
says Truth? What says the Son, Who is Truth? Whatsoever things the Father does,
these also the Son likewise does. The Son is Almighty, in doing all things that
He wills to do. For if the Father does some things which the Son does not, the
Son said falsely, Whatsoever things the Father does, these also the Son does
likewise. But because the Son spoke truly, believe it: Whatsoever things the
Father does, these also the Son does likewise, and you have believed in the Son
that He is Almighty. Which word although ye said not in the Creed, yet this is
it that you expressed when you believed in the Only Son, Himself God. Hath the
Father anything that the Son has not? This Arian heretic blasphemers say, not
I. But what say I? If the Father has anything that the Son has not, the Son
lies in saying, All things that the Father has, are Mine. Many and innumerable
are the testimonies by which it is proved that the Son is Very Son of God the
Father, and the Father God has His Very-begotten Son God, and Father and Son is
One God.
6. But this Only Son of
God, the Father Almighty, let us see what He did for us, what He suffered for
us. Born of the Holy Ghost and of the Virgin Mary. He, so great God, equal with
the Father, born of the Holy Ghost and of the Virgin Mary, born lowly, that
thereby He might heal the proud. Man exalted himself and fell; God humbled
Himself and raised him up. Christ's lowliness, what is it? God has stretched
out an hand to man laid low. We fell, He descended: we lay low, He stooped. Let
us lay hold and rise, that we fall not into punishment. So then His stooping to
us is this, Born of the Holy Ghost and of the Virgin Mary. His very Nativity
too as man, it is lowly, and it is lofty. Whence lowly? That as man He was born
of men. Whence lofty? That He was born of a virgin. A virgin conceived, a
virgin bore, and after the birth was a virgin still.
7. What next? Suffered
under Pontius Pilate. He was in office as governor and was the judge, this same
Pontius Pilate, what time as Christ suffered. In the name of the judge there is
a mark of the times, when He suffered under Pontius Pilate: when He suffered,
was crucified, dead, and buried. Who? What? For whom? Who? God's Only Son, our
Lord. What? Crucified, dead, and buried. For whom? For ungodly and sinners.
Great condescension, great grace! What shall I render unto the Lord for all
that He has bestowed on me?
8. He was begotten before
all times, before all worlds. Begotten before. Before what, He in Whom is no
before? Do not in the least imagine any time before that Nativity of Christ whereby
He was begotten of the Father; of that Nativity I am speaking by which He is
Son of God Almighty, His Only Son our Lord; of that am I first speaking. Do not
imagine in this Nativity a beginning of time; do not imagine any space of
eternity in which the Father was and the Son was not. Since when the Father
was, since then the Son. And what is that since, where is no beginning?
Therefore ever Father without beginning, ever Son without beginning. And how,
you will say, was He begotten, if He have no beginning? Of eternal, coeternal.
At no time was the Father, and the Son not, and yet Son of Father was begotten.
Whence is any manner of similitude to be had? We are among things of earth, we
are in the visible creature. Let the earth give me a similitude: it gives none.
Let the element of the waters give me some similitude: it has not whereof to
give. Some animal give me a similitude: neither can this do it. An animal
indeed engenders, both what engenders and what is engendered: but first is the
father, and then is born the son. Let us find the coeval and imagine it
coeternal. If we shall be able to find a father coeval with his son, and son
coeval with his father, let us believe God the Father coeval with His Son, and
God the Son coeternal with His Father. On earth we can find some coeval, we
cannot find any coeternal. Let us stretch the coeval and imagine it coeternal.
Some one, it may be, will put you on the stretch, by saying, When is it
possible for a father to be found coeval with his son, or son coeval with his
father? That the father may beget he goes before in age; that the son may be
begotten, he comes after in age: but this father coeval with son, or son with
father, how can it be? Imagine to yourselves fire as father, its shining as
son; see, we have found the coevals. From the instant that the fire begins to
be, that instant it begets the shining: neither fire before shining, nor
shining after fire. And if we ask, which begets which? The fire the shining, or
the shining the fire? Immediately ye conceive by natural sense, by the innate
wit of your minds ye all cry out, The fire the shining, not the shining the
fire. Lo, here you have a father beginning; lo, a son at the same time, neither
going before nor coming after. Lo, here then is a father beginning, lo, a son
at the same time beginning. If I have shown you a father beginning, and a son
at the same time beginning, believe the Father not beginning, and with Him the
Son not beginning either; the one eternal, the other coeternal. If you get on
with your learning, you understand: take pains to get on. The being born, you
have; but also the growing, you ought to have; because no man begins with being
perfect. As for the Son of God, indeed, He could be born perfect, because He
was begotten without time, coeternal with the Father, long before all things,
not in age, but in eternity. He then was begotten coeternal, of which
generation the Prophet said, His generation who shall declare? begotten of the
Father without time, He was born of the Virgin in the fullness of times. This
nativity had times going before it. In opportunity of time, when He would, when
He knew, then was He born: for He was not born without His will. None of us is
born because he will, and none of us dies when he will: He, when He would, was
born; when He would, He died: how He would, He was born of a Virgin: how He
would, He died; on the cross. Whatever He would, He did: because He was in such
wise Man that, unseen, He was God; God assuming, Man assumed; One Christ, God
and Man.
9. Of His cross what shall
I speak, what say? This extremest kind of death He chose, that not any kind of
death might make His Martyrs afraid. The doctrine He showed in His life as Man,
the example of patience He demonstrated in His Cross. There, you have the work,
that He was crucified; example of the work, the Cross; reward of the work,
Resurrection. He showed us in the Cross what we ought to endure, He showed in
the Resurrection what we have to hope. Just like a consummate task-master in
the matches of the arena, He said, Do, and bear; do the work and receive the
prize; strive in the match and you shall be crowned. What is the work?
Obedience. What the prize? Resurrection without death. Why did I add, without
death? Because Lazarus rose, and died: Christ rose again, dies no more, death
will no longer have dominion over Him.
10. Scripture says, You
have heard of the patience of Job, and have seen the end of the Lord. When we
read what great trials Job endured, it makes one shudder, it makes one shrink,
it makes one quake. And what did he receive? The double of what he had lost.
Let not a man therefore with an eye to temporal rewards be willing to have
patience, and say to himself, Let me endure loss, God will give me back sons
twice as many; Job received double of all, and begot as many sons as he had
buried. Then is this not the double? Yes, precisely the double, because the
former sons still lived. Let none say, Let me bear evils, and God will repay me
as He repaid Job: that it be now no longer patience but avarice. For if it was
not patience which that Saint had, nor a brave enduring of all that came upon
him; the testimony which the Lord gave, whence should he have it? Have you
observed, says the Lord, my servant Job? For there is not like him any on the
earth, a man without fault, true worshipper of God. What a testimony, my
brethren, did this holy man deserve of the Lord! And yet him a bad woman sought
by her persuasion to deceive, she too representing that serpent, who, like as
in Paradise he deceived the man whom God first made, so likewise here by
suggesting blasphemy thought to be able to deceive a man who pleased God. What
things he suffered, my brethren! Who can have so much to suffer in his estate,
his house, his sons, his flesh, yea in his very wife who was left to be his
tempter! But even her who was left, the devil would have taken away long ago,
but that he kept her to be his helper: because by Eve he had mastered the first
man, therefore had he kept an Eve. What things, then, he suffered! He lost all
that he had; his house fell; would that were all! It crushed his sons also.
And, to see that patience had great place in him, hear what he answered; The
Lord gave, the Lord has taken away; as it pleased the Lord, so has it been
done; blessed be the name of the Lord. He has taken what He gave, is He lost
Who gave? He has taken what He gave. As if he should say, He has taken away
all, let Him take all, send me away naked, and let me keep Him. What shall I
lack if I have God? Or what is the good of all else to me, if I have not God?
Then it came to his flesh, he was stricken with a wound from head to foot; he
was one running sore, one mass of crawling worms: and showed himself immovable
in his God, stood fixed. The woman wanted, devil's helper as she was not husband's
comforter, to put him up to blaspheme God. How long, said she, do you suffer so
and so; speak some word against the Lord, and die. So then, because he had been
brought low, he was to be exalted. And this the Lord did, in order to show it
to men; as for His servant, He kept greater things for him in heaven. So then
Job who was brought low, He exalted; the devil who was lifted up, He brought
low: for He puts down one and sets up another. But let not any man, my beloved
brethren, when he suffers any such-like tribulations, look for a reward here:
for instance, if he suffer any losses, let him not perhaps say, The Lord gave,
the Lord has taken away; as it pleased the Lord, so is it done: blessed be the
name of the Lord; only with the mind to receive twice as much again. Let
patience praise God, not avarice. If what you have lost you seek to receive
back twofold, and therefore praisest God, it is of covetousness you praise, not
of love. Do not imagine this to be the example of that holy man; you deceive
yourself. When Job was enduring all, he was not hoping for to have twice as
much again. Both in his first confession when he bore up under his losses, and
bore out to the grave the dead bodies of his sons, and in the second when he
was now suffering torments of sores in his flesh, you may observe what I am
saying. Of his former confession the words run thus: The Lord gave, and the
Lord has taken away: as it pleased the Lord, so is it done: blessed be the name
of the Lord. He might have said, The Lord gave, and the Lord has taken away; He
that took away can once more give; can bring back more than He took. He said
not this, but, As it pleased the Lord, said he, so is it done: because it
pleases Him, let it please me: let not that which has pleased the good Lord misplease
His submissive servant; what pleased the Physician, not misplease the sick man.
Hear his other confession: You have spoken, said he to his wife, like one of
the foolish women. If we have received good at the hand of the Lord, why shall
we not bear evil? He did not add, what, if he had said it, would have been
true. The Lord is able both to bring back my flesh into its former condition,
and that which He has taken away from us, to make manifold more: lest he should
seem to have endured in hope of this. This was not what he said, not what he
hoped. But, that we might be taught, did the Lord that for him, not hoping for
it, by which we should be taught, that God was with him: because if He had not
also restored to him those things, there was the crown indeed, but hidden, and
we could not see it. And therefore what says the divine Scripture in exhorting
to patience and hope of things future, not reward of things present? You have
heard of the patience of Job, and have seen the end of the Lord. Why is it, the
patience of Job, and not, You have seen the end of Job himself? You would open
your mouth for the twice as much; would say, Thanks be to God; let me bear up:
I receive twice as much again, like Job. Patience of Job, end of the Lord. The
patience of Job we know, and the end of the Lord we know. What end of the Lord?
My God, my God, why have You forsaken Me? They are the words of the Lord
hanging on the cross. He did as it were leave Him for present felicity, not
leave Him for eternal immortality. In this is the end of the Lord. The Jews
hold Him, the Jews insult, the Jews bind Him, crown Him with thorns, dishonor
Him with spitting, scourge Him, overwhelm Him with revilings, hang Him upon the
tree, pierce Him with a spear, last of all bury Him. He was as it were left:
but by whom? By those insulting ones. Therefore you shall but to this end have
patience, that you may rise again and not die, that is, never die, even as
Christ. For so we read, Christ rising from the dead henceforth dies not.
11. He ascended into
heaven: believe. He sits at the right hand of the Father: believe. By sitting,
understand dwelling: as [in Latin] we say of any person, In that country he
dwelt (sedit) three years. The Scripture also has that expression, that such an
one dwelt (sedisse) in a city for such a time. Not meaning that he sat and
never rose up? On this account the dwellings of men are called seats (sedes).
Where people are seated (in this sense), are they always sitting? Is there no
rising, no walking, no lying down? And yet they are called seats (sedes). In
this way, then, believe an inhabiting of Christ on the right hand of God the
Father: He is there. And let not your heart say to you, What is He doing? Do
not want to seek what is not permitted to find: He is there; it suffices you.
He is blessed, and from blessedness which is called the right hand of the
Father, of very blessedness the name is, right hand of the Father. For if we
shall take it carnally, then because He sits on the right hand of the Father,
the Father will be on His left hand. Is it consistent with piety so to put Them
together, the Son on the right, the Father on the left? There it is all
right-hand, because no misery is there.
12. Thence He shall come
to judge the quick and dead. The quick, who shall be alive and remain; the
dead, who shall have gone before. It may also be understood thus: The living,
the just; the dead, the unjust. For He judges both, rendering unto each his
own. To the just He will say in the judgment, Come, you blessed of My Father, receive
the kingdom prepared for you from the beginning of the world. For this prepare
yourselves, for these things hope, for this live, and so live, for this
believe, for this be baptized, that it may be said to you, Come ye blessed of
My Father, receive the kingdom prepared for you from the foundation of the
world. To them on the left hand, what? Go into everlasting fire prepared for
the devil and his angels. Thus will they be judged by Christ, the quick and the
dead. We have spoken of Christ's first nativity, which is without time; spoken
of the other in the fullness of time, Christ's nativity of the Virgin; spoken
of the passion of Christ; spoken of the coming of Christ to judgment. The whole
is spoken, that was to be spoken of Christ, God's Only Son, our Lord. But not
yet is the Trinity perfect.
13. It follows in the
Creed, And in the Holy Ghost. This Trinity, one God, one nature, one substance,
one power; highest equality, no division, no diversity, perpetual dearness of
love. Would ye know the Holy Ghost, that He is God? Be baptized, and you will
be His temple. The Apostle says, Do you not know that your bodies are the
temple within you of the Holy Ghost, Whom you have of God? A temple is for God:
thus also Solomon, king and prophet, was bidden to build a temple for God. If
he had built a temple for the sun or moon or some star or some angel, would not
God condemn him? Because therefore he built a temple for God he showed that he
worshipped God. And of what did he build? Of wood and stone, because God deigned
to make unto Himself by His servant an house on earth, where He might be asked,
where He might be had in mind. Of which blessed Stephen says, Solomon built Him
a house; howbeit the Most High dwells not in temples made by hand. If then our
bodies are the temple of the Holy Ghost, what manner of God is it that built a
temple for the Holy Ghost? But it was God. For if our bodies be a temple of the
Holy Ghost, the same built this temple for the Holy Ghost, that built our
bodies. Listen to the Apostle saying, God has tempered the body, giving unto
that which lacked the greater honor; when he was speaking of the different
members that there should be no schisms in the body. God created our body. The
grass, God created; our body Who created? How do we prove that the grass is
God's creating? He that clothes, the same creates. Read the Gospel, If then the
grass of the fields, says it, which today is, and tomorrow is cast into the
oven, God so clothes. He, then, creates Who clothes. And the Apostle: You fool,
that which you sow is not quickened except it die; and that which you sow, you
sow not that body that shall be, but a bare grain, as perchance of wheat, or of
some other grain; but God gives it a body as He would, and to each one of seeds
its proper body. If then it be God that builds our bodies, God that builds our
members, and our bodies are the temple of the Holy Ghost, doubt not that the
Holy Ghost is God. And do not add as it were a third God; because Father and
Son and Holy Ghost is One God. So believe ye.
14. It follows after
commendation of the Trinity, The Holy Church. God is pointed out, and His
temple. For the temple of God is holy, says the Apostle, which (temple) are
you. This same is the holy Church, the one Church, the true Church, the
catholic Church, fighting against all heresies: fight, it can: be fought down,
it cannot. As for heresies, they went all out of it, like as unprofitable
branches pruned from the vine: but itself abides in its root, in its Vine, in
its charity. The gates of hell shall not prevail against it.
15. Forgiveness of sins.
You have [this article of] the Creed perfectly in you when you receive Baptism.
Let none say, I have done this or that sin: perchance that is not forgiven me.
What have you done? How great a sin have you done? Name any heinous thing you
have committed, heavy, horrible, which you shudder even to think of: have done
what you will: have you killed Christ? There is not than that deed any worse,
because also than Christ there is nothing better. What a dreadful thing is it
to kill Christ! Yet the Jews killed Him, and many afterwards believed on Him
and drank His blood: they are forgiven the sin which they committed. When you
have been baptized, hold fast a good life in the commandments of God, that you
may guard your Baptism even unto the end. I do not tell you that you will live
here without sin; but they are venial, without which this life is not. For the
sake of all sins was Baptism provided; for the sake of light sins, without
which we cannot be, was prayer provided. What has the Prayer? Forgive us our
debts, as we also forgive our debtors. Once for all we have washing in Baptism,
every day we have washing in prayer. Only, do not commit those things for which
you must needs be separated from Christ's body: which be far from you! For
those whom you have seen doing penance, have committed heinous things, either
adulteries or some enormous crimes: for these they do penance. Because if
theirs had been light sins, to blot out these daily prayer would suffice.
16. In three ways then are
sins remitted in the Church; by Baptism, by prayer, by the greater humility of
penance; yet God does not remit sins but to the baptized. The very sins which
He remits first, He remits not but to the baptized. When? When they are baptized.
The sins which are after remitted upon prayer, upon penance, to whom He remits,
it is to the baptized that He remits. For how can they say, Our Father, who are
not yet born sons? The Catechumens, so long as they be such, have upon them all
their sins. If Catechumens, how much more Pagans? How much more heretics? But
to heretics we do not change their baptism. Why? Because they have baptism in
the same way as a deserter has the soldier's mark: just so these also have
Baptism; they have it, but to be condemned thereby, not crowned. And yet if the
deserter himself, being amended, begin to do duty as a soldier, does any man
dare to change his mark?
★★ (Blessings) ★★
by Saint Augustine
Photo taken from Wikimedia Commons
Did you enjoy this Post? Share it by clicking one of the Icons below :)
No comments:
Post a Comment
Thank you for your interest in our blog! Your comment will be viewed shortly to be added to our blog. :)