Saint Augustine (354-430)

Of the Spirit and the Letter

Translated by Peter Holmes

Chapter 35

Let us at last bring our book to an end. I hardly know whether we have accomplished our purpose at all by our great prolixity. It is not in respect of you, [my Marcellinus,] that I have this misgiving, for I know your faith; but with reference to the minds of those for whose sake you wished me to write,—who so much in opposition to my opinion, but (to speak mildly, and not to mention Him who spoke in His apostles) certainly against not only the opinion of the great Apostle Paul, but also his strong, earnest, and vigilant conflict, prefer maintaining their own views with tenacity to listening to him, when he “beseeches them by the mercies of God,” and tells them, “through the grace of God which was given to him, not to think of themselves more highly than they ought to think, but to think soberly, according as God had dealt to every man the measure of faith.”

But I beg of you to advert to the question which you proposed to me, and to what we have made out of it in the lengthy process of this discussion. You were perplexed how I could have said that it was possible for a man to be without sin, if his will were not wanting, by the help of God’s aid, although no man in the present life had ever lived, was living, or would live, of such perfect righteousness. Now, in the books which I formerly addressed to you, I set forth this very question. I said: “If I were asked whether it be possible for a man to be without sin in this life, I should allow the possibility, by the grace of God, and his own free will; for I should have no doubt that the free will itself is of God’s grace,—that is, has its place among the gifts of God,—not only as to its existence, but also in respect of its goodness; that is, that it applies itself to doing the commandments of God. And so, God’s grace not only shows what ought to be done, but also helps to the possibility of doing what it shows.” You seemed to think it absurd, that a thing which was possible should be unexampled. Hence arose the subject treated of in this book; and thus did it devolve on me to show that a thing was possible although no example of it could be found. We accordingly adduced certain cases out of the gospel and of the law, at the beginning of this work,—such as the passing of a camel through the eye of a needle; and the twelve thousand legions of angels, who could fight for Christ, if He pleased; and those nations which God said He could have exterminated at once from the face of His people,—none of which possibilities were ever reduced to fact. To these instances may be added those which are referred to in the Book of Wisdom, suggesting how many are the strange torments and troubles which God was able to employ against ungodly men, by using the creature which was obedient to His beck, which, however, He did not employ. One might also allude to that mountain, which faith could remove into the sea, although, nevertheless, it was never done, so far as we have ever read or heard. Now you see how thoughtless and foolish would be the man who should say that any one of these things is impossible with God, and how opposed to the sense of Scripture would be his assertion. Many other cases of this kind may occur to anybody who reads or thinks, the possibility of which with God we cannot deny, although an example of them be lacking.

But inasmuch as it may be said that the instances which I have been quoting are divine works, whereas to live righteously is a work that belongs to ourselves, I undertook to show that even this too is a divine work. This I have done in the present book, with perhaps a fuller statement than is necessary, although I seem to myself to have said too little against the opponents of the grace of God. And I am never so much delighted in my treatment of a subject as when Scripture comes most copiously to my aid; and when the question to be discussed requires that “he that glorieth should glory in the Lord”; and that we should in all things lift up our hearts and give thanks to the Lord our God, from whom, “as the Father of lights, every good and every perfect gift cometh down.” Now if a gift is not God’s gift, because it is wrought by us, or because we act by His gift, then it is not a work of God that “a mountain should be removed into the sea,” inasmuch as, according to the Lord’s statement, it is by the faith of men that this is possible. Moreover, He attributes the deed to their actual operation: “If ye have faith in yourselves as a grain of mustard-seed, ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; and it shall be done, and nothing shall be impossible to you.” Observe how He said “to you,” not “to Me” or “to the Father”; and yet it is certain that no man does such a thing without God’s gift and operation. See how an instance of perfect righteousness is unexampled among men, and yet is not impossible. For it might be achieved if there were only applied so much of will as suffices for so great a thing. There would, however, be so much will, if there were hidden from us none of those conditions which pertain to righteousness; and at the same time these so delighted our mind, that whatever hindrance of pleasure or pain might else occur, this delight in holiness would prevail over every rival affection. And that this is not realized, is not owing to any intrinsic impossibility, but to God’s judicial act. For who can be ignorant, that what he should know is not in man’s power; nor does it follow that what he has discovered to be a desirable object is actually desired, unless he also feel a delight in that object, commensurate with its claims on his affection? For this belongs to health of soul.

Chapter 34

Chapter 36