On the Trinity

1. In the book before this, viz. the twelfth of this work, we have done enough to distinguish the office of the rational mind in temporal things, wherein not only our knowing but our action is concerned, from the more excellent office of the same mind, which is employed in contemplating eternal things, and is limited to knowing alone. But I think it more convenient that I should insert somewhat out of the Holy Scriptures, by which the two may more easily be distinguished.

2. John the Evangelist has thus begun his Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through Him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us (and we beheld His glory, the glory as of the only-begotten of the Father), full of grace and truth.” This entire passage, which I have here taken from the Gospel, contains in its earlier portions what is immutable and eternal, the contemplation of which makes us blessed; but in those which follow, eternal things are mentioned in conjunction with temporal things. And hence some things there belong to knowledge, some to wisdom, according to our previous distinction in the twelfth book. For the words,—“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not:”—require a contemplative life, and must be discerned by the intellectual mind; and the more any one has profited in this, the wiser without doubt will he become. But on account of the verse, “The light shineth in darkness, and the darkness comprehended it not,” faith certainly was necessary, whereby that which was not seen might be believed. For by “darkness” he intended to signify the hearts of mortals turned away from light of this kind, and hardly able to behold it; for which reason he subjoins, “There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through Him might believe.” But here we come to a thing that was done in time, and belongs to knowledge, which is comprised in the cognizance of facts. And we think of the man John under that phantasy which is impressed on our memory from the notion of human nature. And whether men believe or not, they think this in the same manner. For both alike know what man is, the outer part of whom, that is, his body, they have learned through the eyes of the body; but of the inner, that is, the soul, they possess the knowledge in themselves, because they also themselves are men, and through intercourse with men; so that they are able to think what is said, “There was a man, whose name was John,” because they know the names also by interchange of speech. But that which is there also, viz. “sent from God,” they who hold at all, hold by faith; and they who do not hold it by faith, either hesitate through doubt, or deride it through unbelief. Yet both, if they are not in the number of those over-foolish ones, who say in their heart “There is no God,” when they hear these words, think both things, viz. both what God is, and what it is to be sent from God; and if they do not do this as the things themselves really are, they do it at any rate as they can.

3. Further, we know from other sources the faith itself which a man sees to be in his own heart, if he believes, or not to be there, if he does not believe: but not as we know bodies, which we see with the bodily eyes, and think of even when absent through the images of themselves which we retain in memory; nor yet as those things which we have not seen, and which we frame howsoever we can in thought from those which we have seen, and commit them to memory, that we may recur to them when we will, in order that therein we may similarly by recollection discern them, or rather discern the images of them, of what sort soever these are which we have fixed there; nor again as a living man, whose soul we do not indeed see, but conjecture from our own, and from corporeal motions gaze also in thought upon the living man, as we have learnt him by sight. Faith is not so seen in the heart in which it is, by him whose it is; but most certain knowledge holds it fast, and conscience proclaims it. Although therefore we are bidden to believe on this account, because we cannot see what we are bidden to believe; nevertheless we see faith itself in ourselves, when that faith is in us; because faith even in absent things is present, and faith in things which are without us is within, and faith in things which are not seen is itself seen, and itself none the less comes into the hearts of men in time; and if any cease to be faithful and become unbelievers, then it perishes from them. And sometimes faith is accommodated even to falsehoods; for we sometimes so speak as to say, I put faith in him, and he deceived me. And this kind of faith, if indeed it too is to be called faith, perishes from the heart without blame, when truth is found and expels it. But faith in things that are true, passes, as one should wish it to pass, into the things themselves. For we must not say that faith perishes, when those things which were believed are seen. For is it indeed still to be called faith, when faith, according to the definition in the Epistle to the Hebrews, is the evidence of things not seen?

4. In the words which follow next, “The same came for a witness, to bear witness of the Light, that all men through him might believe;” the action, as we have said, is one done in time. For to bear witness even to that which is eternal, as is that light that is intelligible, is a thing done in time. And of this it was that John came to bear witness who “was not that Light, but was sent to bear witness of that Light.” For he adds “That was the true Light that lighteth every man that cometh into the world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not.” Now they who know the Latin language, understand all these words, from those things which they know: and of these, some have become known to us through the senses of the body, as man, as the world itself, of which the greatness is so evident to our sight; as again the sounds of the words themselves, for hearing also is a sense of the body; and some through the reason of the mind, as that which is said, “And His own received Him not;” for this means, that they did not believe in Him; and what belief is, we do not know by any sense of the body, but by the reason of the mind. We have learned, too, not the sounds, but the meanings of the words themselves, partly through the sense of the body, partly through the reason of the mind. Nor have we now heard those words for the first time, but they are words we had heard before. And we were retaining in our memory as things known, and we here recognized, not only the words themselves, but also what they meant. For when the bisyllabic word mundus is uttered, then something that is certainly corporeal, for it is a sound, has become known through the body, that is, through the ear. But that which it means also, has become known through the body, that is, through the eyes of the flesh. For so far as the world is known to us at all, it is known through sight. But the quadri-syllabic word crediderunt reaches us, so far as its sound, since that is a corporeal thing, through the ear of the flesh; but its meaning is discoverable by no sense of the body, but by the reason of the mind. For unless we knew through the mind what the word crediderunt meant, we should not understand what they did not do, of whom it is said, “And His own received Him not.” The sound then of the word rings upon the ears of the body from without, and reaches the sense which is called hearing. The species also of man is both known to us in ourselves, and is presented to the senses of the body from without, in other men; to the eyes, when it is seen; to the ears, when it is heard; to the touch, when it is held and touched; and it has, too, its image in our memory, incorporeal indeed, but like the body. Lastly, the wonderful beauty of the world itself is at hand from without, both to our gaze, and to that sense which is called touch, if we come in contact with any of it: and this also has its image within in our memory, to which we revert, when we think of it either in the enclosure of a room, or again in darkness. But we have already sufficiently spoken in the eleventh book of these images of corporeal things; incorporeal indeed, yet having the likeness of bodies, and belonging to the life of the outer man. But we are treating now of the inner man, and of his knowledge, namely, that knowledge which is of things temporal and changeable; into the purpose and scope of which, when anything is assumed, even of things belonging to the outer man, it must be assumed for this end, that something may thence be taught which may help rational knowledge. And hence the rational use of those things which we have in common with irrational animals belongs to the inner man; neither can it rightly be said that this is common to us with the irrational animals.

5. But faith, of which we are compelled, by reason of the arrangement of our subject, to dispute somewhat more at length in this book: faith I say, which they who have are called the faithful, and they who have not, unbelievers, as were those who did not receive the Son of God coming to His own; although it is wrought in us by hearing, yet does not belong to that sense of the body which is called hearing, since it is not a sound; nor to the eyes of this our flesh, since it is neither color nor bodily form; nor to that which is called touch, since it has nothing of bulk; nor to any sense of the body at all, since it is a thing of the heart, not of the body; nor is it without apart from us, but deeply seated within us; nor does any man see it in another, but each one in himself. Lastly, it is a thing that can both be feigned by pretence, and be thought to be in him in whom it is not. Therefore every one sees his own faith in himself; but does not see, but believes, that it is in another; and believes this the more firmly, the more he knows the fruits of it, which faith is wont to work by love. And therefore this faith is common to all of whom the evangelist subjoins, “But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God;” common I say, not as any form of a bodily object is common, as regards sight, to the eyes of all to whom it is present, for in some way the gaze of all that behold it is informed by the same one form; but as the human countenance can be said to be common to all men; for this is so said that yet each certainly has his own. We say certainly with perfect truth, that the faith of believers is impressed from one doctrine upon the heart of each several person who believes the same thing. But that which is believed is a different thing from the faith by which it is believed. For the former is in things which are said either to be, or to have been or to be about to be; but the latter is in the mind of the believer, and is visible to him only whose it is; although not indeed itself but a faith like it, is also in others. For it is not one in number, but in kind; yet on account of the likeness, and the absence of all difference, we rather call it one than many. For when, too, we see two men exceedingly alike, we wonder, and say that both have one countenance. It is therefore more easily said that the souls were many,—a several soul, of course, for each several person—of whom we read in the Acts of the Apostles, that they were of one soul,—than it is, where the apostle speaks of “one faith,” for any one to venture to say that there are as many faiths as there are faithful. And yet He who says, “O woman, great is thy faith;” and to another, “O thou of little faith, wherefore didst thou doubt?” intimates that each has his own faith. But the like faith of believers is said to be one, in the same way as a like will of those who will is said to be one; since in the case also of those who have the same will, the will of each is visible to himself, but that of the other is not visible, although he wills the same thing; and if it intimate itself by any signs, it is believed rather than seen. But each being conscious of his own mind certainly does not believe, but manifestly sees outright, that this is his own will.

6. There is, indeed, so closely conspiring a harmony in the same nature living and using reason, that although one knows not what the other wills, yet there are some wills of all which are also known to each; and although each man does not know what any other one man wills, yet in some things he may know what all will. And hence comes that story of the comic actor’s witty joke, who promised that he would say in the theatre, in some other play, what all had in their minds, and what all willed; and when a still greater crowd had come together on the day appointed, with great expectation, all being in suspense and silent, is affirmed to have said: You will to buy cheap, and sell dear. And mean actor though he was, yet all in his words recognized what themselves were conscious of, and applauded him with wonderful goodwill, for saying before the eyes of all what was confessedly true, yet what no one looked for. And why was so great expectation raised by his promising that he would say what was the will of all, unless because no man knows the wills of other men? But did not he know that will? Is there any one who does not know it? Yet why, unless because there are some things which not unfitly each conjectures from himself to be in others, through sympathy or agreement either in vice or virtue? But it is one thing to see one’s own will; another to conjecture, however certainly, what is another’s. For, in human affairs, I am as certain that Rome was built as that Constantinople was, although I have seen Rome with my eyes, but know nothing of the other city, except what I have believed on the testimony of others. And truly that comic actor believed it to be common to all to will to buy cheap and sell dear, either by observing himself or by making experiment also of others. But since such a will is in truth a fault, every one can attain the counter virtue, or run into the mischief of some other fault which is contrary to it, whereby to resist and conquer it. For I myself know a case where a manuscript was offered to a man for purchase, who perceived that the vendor was ignorant of its value, and was therefore asking something very small, and who thereupon gave him, though not expecting it, the just price, which was much more. Suppose even the case of a man possessed with wickedness so great as to sell cheap what his parents left to him, and to buy dear, in order to waste it on his own lusts? Such wanton extravagance, I fancy, is not incredible; and if such men are sought, they may be found, or even fall in one’s way although not sought; who, by a wickedness more than that of the theatre, make a mock of the theatrical proposition or declaration, by buying dishonor at a great price, while selling lands at a small one. We have heard, too, of persons that, for the sake of distribution, have bought corn at a higher price, and sold it to their fellow-citizens at a lower one. And note also what the old poet Ennius has said: that “all mortals wish themselves to be praised;” wherein, doubtless, he conjectured what was in others, both by himself, and by those whom he knew by experience; and so seems to have declared what it is that all men will. Lastly, if that comic actor himself, too, had said, You all will to be praised, no one of you wills to be abused; he would have seemed in like manner to have expressed what all will. Yet there are some who hate their own faults, and do not desire to be praised by others for that for which they are displeased with themselves; and who thank the kindness of those who rebuke them, when the purpose of that rebuke is their own amendment. But if he had said, You all will to be blessed, you do not will to be wretched; he would have said something which there is no one that would not recognize in his own will. For whatever else a man may will secretly, he does not withdraw from that will, which is well known to all men, and well known to be in all men.

7. It is wonderful, however, since the will to obtain and retain blessedness is one in all, whence comes, on the other hand, such a variety and diversity of wills concerning that blessedness itself; not that any one is unwilling to have it, but that all do not know it. For if all knew it, it would not be thought by some to be in goodness of mind; by others, in pleasure of body; by others, in both; and by some in one thing, by others in another. For as men find special delight in this thing or that, so have they placed in it their idea of a blessed life. How, then, do all love so warmly what not all know? Who can love what he does not know?—a subject which I have already discussed in the preceding books. Why, therefore, is blessedness loved by all, when it is not known by all? Is it perhaps that all know what it is itself, but all do not know where it is to be found, and that the dispute arises from this?—as if, forsooth, the business was about some place in this world, where every one ought to will to live who wills to live blessedly; and as if the question where blessedness is were not implied in the question what it is. For certainly, if it is in the pleasure of the body, he is blessed who enjoys the pleasure of the body; if in goodness of mind, he has it who enjoys this; if in both, he who enjoys both. When, therefore, one says, to live blessedly is to enjoy the pleasure of the body; but another, to live blessedly is to enjoy goodness of mind; is it not, that either both know, or both do not know, what a blessed life is? How, then, do both love it, if no one can love what he does not know? Or is that perhaps false which we have assumed to be most true and most certain, viz. that all men will to live blessedly? For if to live blessedly is, for argument’s sake, to live according to goodness of mind, how does he will to live blessedly who does not will this? Should we not say more truly, That man does not will to live blessedly, because he does not wish to live according to goodness, which alone is to live blessedly? Therefore all men do not will to live blessedly; on the contrary, few wish it; if to live blessedly is nothing else but to live according to goodness of mind, which many do not will to do. Shall we, then, hold that to be false of which the Academic Cicero himself did not doubt (although Academics doubt every thing), who, when he wanted in the dialogue Hortensius to find some certain thing, of which no one doubted, from which to start his argument, says, We certainly all will to be blessed? Far be it from me to say this is false. But what then? Are we to say that, although there is no other way of living blessedly than living according to goodness of mind, yet even he who does not will this, wills to live blessedly? This, indeed, seems too absurd. For it is much as if we should say, Even he who does not will to live blessedly, wills to live blessedly. Who could listen to, who could endure, such a contradiction? And yet necessity thrusts us into this strait, if it is both true that all will to live blessedly, and yet all do not will to live in that way in which alone one can live blessedly.

8. Or is, perhaps, the deliverance from our difficulties to be found in this, that, since we have said that every one places his idea of a blessed life in that which has most pleased him, as pleasure pleased Epicurus, and goodness Zeno, and something else pleased other people, we say that to live blessedly is nothing else but to live according to one’s own pleasure: so that it is not false that all will to live blessedly, because all will that which pleases each? For if this, too, had been proclaimed to the people in the theatre, all would have found it in their own wills. But when Cicero, too, had propounded this in opposition to himself, he so refuted it as to make them blush who thought so. For he says: “But, behold! people who are not indeed philosophers, but who yet are prompt to dispute, say that all are blessed, whoever live as they will;” which is what we mean by, as pleases each. But by and by he has subjoined: “But this is indeed false. For to will what is not fitting, is itself most miserable; neither is it so miserable not to obtain what one wills, as to will to obtain what one ought not.” Most excellently and altogether most truly does he speak. For who can be so blind in his mind, so alienated from all light of decency, and wrapped up in the darkness of indecency, as to call him blessed, because he lives as he will, who lives wickedly and disgracefully; and with no one restraining him, no one punishing, and no one daring even to blame him, nay more, too, with most people praising him, since, as divine Scripture says, “The wicked is praised in his heart’s desire: and he who works iniquity is blessed,” gratifies all his most criminal and flagitious desires; when, doubtless, although even so he would be wretched, yet he would be less wretched, if he could have had nothing of those things which he had wrongly willed? For every one is made wretched by a wicked will also, even though it stop short with will but more wretched by the power by which the longing of a wicked will is fulfilled. And, therefore, since it is true that all men will to be blessed, and that they seek for this one thing with the most ardent love, and on account of this seek everything which they do seek; nor can any one love that of which he does not know at all what or of what sort it is, nor can be ignorant what that is which he knows that he wills; it follows that all know a blessed life. But all that are blessed have what they will, although not all who have what they will are forewith blessed. But they are forewith wretched, who either have not what they will, or have that which they do not rightly will. Therefore he only is a blessed man, who both has all things which he wills, and wills nothing ill.

9. Since, then, a blessed life consists of these two things, and is known to all, and dear to all; what can we think to be the cause why, when they cannot have both, men choose, out of these two, to have all things that they will, rather than to will all things well, even although they do not have them? Is it the depravity itself of the human race, in such wise that, while they are not unaware that neither is he blessed who has not what he wills, nor he who has what he wills wrongly, but he who both has whatsoever good things he wills, and wills no evil ones, yet, when both are not granted of those two things in which the blessed life consists, that is rather chosen by which one is withdrawn the more from a blessed life (since he certainly is further from it who obtains things which he wickedly desired, than he who only does not obtain the things which he desired); whereas the good will ought rather to be chosen, and to be preferred, even if it do not obtain the things which it seeks? For he comes near to being a blessed man, who wills well whatsoever he wills, and wills things, which when he obtains, he will be blessed. And certainly not bad things, but good, make men blessed, when they do so make them. And of good things he already has something, and that, too, a something not to be lightly esteemed,—namely, the very good will itself; who longs to rejoice in those good things of which human nature is capable, and not in the performance or the attainment of any evil; and who follows diligently, and attains as much as he can, with a prudent, temperate, courageous, and right mind, such good things as are possible in the present miserable life; so as to be good even in evils, and when all evils have been put an end to, and all good things fulfilled, then to be blessed.

10. And on this account, faith, by which men believe in God, is above all things necessary in this mortal life, most full as it is of errors and hardships. For there are no good things whatever, and above all, not those by which any one is made good, or those by which he will become blessed, of which any other source can be found whence they come to man, and are added to man, unless it be from God. But when he who is good and faithful in these miseries shall have come from this life to the blessed life, then will truly come to pass what now is absolutely impossible,—namely, that a man may live as he will. For he will not will to live badly in the midst of that felicity, nor will he will anything that will be wanting, nor will there be wanting anything which he shall have willed. Whatever shall be loved, will be present; nor will that be longed for, which shall not be present. Everything which will be there will be good, and the supreme God will be the supreme good and will be present for those to enjoy who love Him; and what altogether is most blessed, it will be certain that it will be so forever. But now, indeed, philosophers have made for themselves, according to the pleasure of each, their own ideals of a blessed life; that they might be able, as it were by their own power, to do that, which by the common conditions of mortals they were not able to do,—namely, to live as they would. For they felt that no one could be blessed otherwise than by having what he would, and by suffering nothing which he would not. And who would not will, that the life whatsoever it be, with which he is delighted, and which he therefore calls blessed, were so in his own power, that he could have it continually? And yet who is in this condition? Who wills to suffer troubles in order that he may endure them manfully, although he both wills and is able to endure them if he does suffer them? Who would will to live in torments, even although he is able to live laudably by holding fast to righteousness in the midst of them through patience? They who have endured these evils, either in wishing to have or in fearing to lose what they loved, whether wickedly or laudably, have thought of them as transitory. For many have stretched boldly through transitory evils to good things which will last. And these, doubtless, are blessed through hope, even while actually suffering such transitory evils, through which they arrive at good things which will not be transitory. But he who is blessed through hope is not yet blessed: for he expects, through patience, a blessedness which he does not yet grasp. Whereas he, on the other hand, who is tormented without any such hope, without any such reward, let him use as much endurance as he pleases, is not truly blessed, but bravely miserable. For he is not on that account not miserable, because he would be more so if he also bore misery impatiently. Further, even if he does not suffer those things which he would not will to suffer in his own body, not even then is he to be esteemed blessed, inasmuch as he does not live as he wills. For to omit other things, which, while the body remains unhurt, belong to those annoyances of the mind, without which we should will to live, and which are innumerable; he would will, at any rate, if he were able, so to have his body safe and sound, and so to suffer no inconveniences from it, as to have it within his own control, or even to have it with an imperishableness of the body itself; and because he does not possess this, and hangs in doubt about it, he certainly does not live as he wills. For although he may be ready from fortitude to accept, and bear with an equal mind, whatever adversities may happen to him, yet he had rather they should not happen, and prevents them if he is able; and he is in such way ready for both alternatives, that, as much as is in him, he wishes for the one and shuns the other; and if he have fallen into that which he shuns, he therefore bears it willingly, because that could not happen which he willed. He bears it, therefore, in order that he may not be crushed; but he would not willingly be even burdened. How, then, does he live as he wills? Is it because he is willingly strong to bear what he would not will to be put upon him? Then he only wills what he can, because he cannot have what he wills. And here is the sum-total of the blessedness of proud mortals, I know not whether to be laughed at, or not rather to be pitied, who boast that they live as they will, because they willingly bear patiently what they are unwilling should happen to them. For this, they say, is like Terence’s wise saying,—

“Since that cannot be which you will, will that which thou canst.”

That this is aptly said, who denies? But it is advice given to the miserable man, that he may not be more miserable. And it is not rightly or truly said to the blessed man, such as all wish themselves to be, That cannot be which you will. For if he is blessed, whatever he wills can be; since he does not will that which cannot be. But such a life is not for this mortal state, neither will it come to pass unless when immortality also shall come to pass. And if this could not be given at all to man, blessedness too would be sought in vain, since it cannot be without immortality.

11. As, therefore, all men will to be blessed, certainly, if they will truly, they will also to be immortal; for otherwise they could not be blessed. And further, if questioned also concerning immortality, as before concerning blessedness, all reply that they will it. But blessedness of what quality soever, such as is not so, but rather is so called, is sought, nay indeed is feigned in this life, whilst immortality is despaired of, without which true blessedness cannot be. Since he lives blessedly, as we have already said before, and have sufficiently proved and concluded, who lives as he wills, and wills nothing wrongly. But no one wrongly wills immortality, if human nature is by God’s gift capable of it; and if it is not capable of it, it is not capable of blessedness. For, that a man may live blessedly, he must needs live. And if life quits him by his dying, how can a blessed life remain with him? And when it quits him, without doubt it either quits him unwilling, or willing, or neither. If unwilling, how is the life blessed which is so within his will as not to be within his power? And whereas no one is blessed who wills something that he does not have, how much less is he blessed who is quitted against his will, not by honor, nor by possessions, nor by any other thing, but by the blessed life itself, since he will have no life at all? And hence, although no feeling is left for his life to be thereby miserable (for the blessed life quits him, because life altogether quits him), yet he is wretched as long as he feels, because he knows that against his will that is being destroyed for the sake of which he loves all else, and which he loves beyond all else. A life therefore cannot both be blessed, and yet quit a man against his will, since no one becomes blessed against his will; and hence how much more does it make a man miserable by quitting him against his will, when it would make him miserable if he had it against his will! But if it quit him with his will, even so how was that a blessed life, which he who had it willed should perish? It remains then for them to say, that neither of these is in the mind of the blessed man; that is, that he is neither unwilling nor willing to be quitted by a blessed life, when through death life quits him altogether; for that he stands firm with an even heart, prepared alike for either alternative. But neither is that a blessed life which is such as to be unworthy of his love whom it makes blessed. For how is that a blessed life which the blessed man does not love? Or how is that loved, of which it is received indifferently, whether it is to flourish or to perish? Unless perhaps the virtues, which we love in this way on account of blessedness alone, venture to persuade us that we do not love blessedness itself. Yet if they did this, we should certainly leave off loving the virtues themselves, when we do not love that on account of which alone we loved them. And further, how will that opinion be true, which has been so tried, and sifted, and thoroughly strained, and is so certain, viz. that all men will to be blessed, if they themselves who are already blessed neither will nor do not will to be blessed? Or if they will it, as truth proclaims, as nature constrains, in which indeed the supremely good and unchangeably blessed Creator has implanted that will: if, I say, they will to be blessed who are blessed, certainly they do not will to be not blessed. But if they do not will not to be blessed, without doubt they do not will to be annihilated and perish in regard to their blessedness. But they cannot be blessed except they are alive; therefore they do not will so to perish in regard to their life. Therefore, whoever are either truly blessed or desire to be so, will to be immortal. But he does not live blessedly who has not that which he wills. Therefore it follows that in no way can life be truly blessed unless it be eternal.

12. Whether human nature can receive this, which yet it confesses to be desirable, is no small question. But if faith be present, which is in those to whom Jesus has given power to become the sons of God, then there is no question. Assuredly, of those who endeavor to discover it from human reasonings, scarcely a few, and they endued with great abilities, and abounding in leisure, and learned with the most subtle learning, have been able to attain to the investigation of the immortality of the soul alone. And even for the soul they have not found a blessed life that is stable, that is, true; since they have said that it returns to the miseries of this life even after blessedness. And they among them who are ashamed of this opinion, and have thought that the purified soul is to be placed in eternal happiness without a body, hold such opinions concerning the past eternity of the world, as to confute this opinion of theirs concerning the soul; a thing which here it is too long to demonstrate; but it has been, as I think, sufficiently explained by us in the twelfth book of the City of God. But that faith promises, not by human reasoning, but by divine authority, that the whole man, who certainly consists of soul and body, shall be immortal, and on this account truly blessed. And so, when it had been said in the Gospel, that Jesus has given “power to become the sons of God to them who received Him;” and what it is to have received Him had been shortly explained by saying, “To them that believe on His name;” and it was further added in what way they are to become sons of God, viz., “Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God;”—lest that infirmity of men which we all see and bear should despair of attaining so great excellence, it is added in the same place, “And the Word was made flesh, and dwelt among us;” that, on the contrary, men might be convinced of that which seemed incredible. For if He who is by nature the Son of God was made the Son of man through mercy for the sake of the sons of men,—for this is what is meant by “The Word was made flesh, and dwelt among us” men,—how much more credible is it that the sons of men by nature should be made the sons of God by the grace of God, and should dwell in God, in whom alone and from whom alone the blessed can be made partakers of that immortality; of which that we might be convinced, the Son of God was made partaker of our mortality?

13. Those then who say, What, had God no other way by which He might free men from the misery of this mortality, that He should will the only-begotten Son, God co-eternal with Himself, to become man, by putting on a human soul and flesh, and being made mortal to endure death?—these, I say, it is not enough so to refute, as to assert that that mode by which God deigns to free us through the Mediator of God and men, the man Christ Jesus, is good and suitable to the dignity of God; but we must show also, not indeed that no other mode was possible to God, to whose power all things are equally subject, but that there neither was nor need have been any other mode more appropriate for curing our misery. For what was so necessary for the building up of our hope, and for the freeing the minds of mortals cast down by the condition of mortality itself, from despair of immortality, than that it should be demonstrated to us at how great a price God rated us, and how greatly He loved us? But what is more manifest and evident in this so great proof hereof, than that the Son of God, unchangeably good, remaining what He was in Himself, and receiving from us and for us what He was not, apart from any loss of His own nature, and deigning to enter into the fellowship of ours, should first, without any evil desert of His own, bear our evils; and so with unobligated munificence should bestow His own gifts upon us, who now believe how much God loves us, and who now hope that of which we used to despair, without any good deserts of our own, nay, with our evil deserts too going before?

14. Since those also which are called our deserts, are His gifts. For, that faith may work by love, “the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” And He was then given, when Jesus was glorified by the resurrection. For then He promised that He Himself would send Him, and He sent Him; because then, as it was written and foretold of Him, “He ascended up on high, He led captivity captive, and gave gifts unto men.” These gifts constitute our deserts, by which we arrive at the chief good of an immortal blessedness. “But God,” says the apostle, “commendeth His love towards as, in that, while we were yet sinners, Christ died for us. Much more, then, being now justified by His blood, we shall be saved from wrath through Him.” To this he goes on to add, “For if, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life.” Those whom he first calls sinners he afterwards calls the enemies of God; and those whom he first speaks of as justified by His blood, he afterwards speaks of as reconciled by the death of the Son of God; and those whom he speaks of first as saved from wrath through Him, he afterwards speaks of as saved by His life. We were not, therefore, before that grace merely anyhow sinners, but in such sins that we were enemies of God. But the same apostle calls us above several times by two appellations, viz. sinners and enemies of God,—one as if the most mild, the other plainly the most harsh,—saying, “For if when we were yet weak, in due time Christ died for the ungodly.” Those whom he called weak, the same he called ungodly. Weakness seems something slight; but sometimes it is such as to be called impiety. Yet except it were weakness, it would not need a physician, who is in the Hebrew Jesus, in the Greek Σωτήρ, but in our speech Saviour. And this word the Latin language had not previously, but could have seeing that it could have it when it wanted it. And this foregoing sentence of the apostle, where he says, “For when we were yet weak, in due time He died for the ungodly,” coheres with those two following sentences; in the one of which he spoke of sinners, in the other of enemies of God, as though he referred each severally to each, viz. sinners to the weak, the enemies of God to the ungodly.

15. But what is meant by “justified in His blood?” What power is there in this blood, I beseech you, that they who believe should be justified in it? And what is meant by “being reconciled by the death of His Son?” Was it indeed so, that when God the Father was wroth with us, He saw the death of His Son for us, and was appeased towards us? Was then His Son already so far appeased towards us, that He even deigned to die for us; while the Father was still so far wroth, that except His Son died for us, He would not be appeased? And what, then, is that which the same teacher of the Gentiles himself says in another place: “What shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all; how has He not with Him also freely given us all things?” Pray, unless the Father had been already appeased, would He have delivered up His own Son, not sparing Him for us? Does not this opinion seem to be as it were contrary to that? In the one, the Son dies for us, and the Father is reconciled to us by His death; in the other, as though the Father first loved us, He Himself on our account does not spare the Son, He Himself for us delivers Him up to death. But I see that the Father loved us also before, not only before the Son died for us, but before He created the world; the apostle himself being witness, who says, “According as He hath chosen us in Him before the foundation of the world.” Nor was the Son delivered up for us as it were unwillingly, the Father Himself not sparing Him; for it is said also concerning Him, “Who loved me, and delivered up Himself for me.” Therefore together both the Father and the Son, and the Spirit of both, work all things equally and harmoniously; yet we are justified in the blood of Christ, and we are reconciled to God by the death of His Son. And I will explain, as I shall be able, here also, how this was done, as much as may seem sufficient.