and as the celestial city, on the other hand, knew that one God only was to be worshipped, and that to Him alone was due that service which the Greeks call <greek>latreia</greek>, and which can be given only to a god, it has come to pass that the two cities could not have common laws of religion, and that the heavenly city has been compelled in this matter to dissent, and to become obnoxious to those who think differently, and to stand the brunt of their anger and hatred and persecutions, except in so far as the minds of their enemies have been alarmed by the multitude of the Christians and quelled by the manifest protection of God accorded to them.This heavenly city, then, while it sojourns on earth, calls citizens out of all nations, and gathers together a society of pilgrims of all languages, not scrupling about diversities in the manners, laws, and institutions whereby earthly peace is secured and maintained, but recognizing that, however various these are, they all tend to one and the same end of earthly peace.It therefore is so far from rescinding and abolishing these diversities, that it even preserves and adopts them, so long only as no hindrance to the worship of the one supreme and true God is thus introduced.Even the heavenly city, therefore, while in its state of pilgrimage, avails itself of the peace of earth, and, so far as it can without injuring faith and godliness, desires and maintains a common agreement among men regarding the acquisition of the necessaries of life, and makes this earthly peace bear upon the peace of heaven; for this alone can be truly called and esteemed the peace of the reasonable creatures, consisting as it does in the perfectly ordered and harmonious enjoyment of God and of one another in God.When we shall have reached that peace, this mortal life shall give place to one that is eternal, and our body shall be no more this animal body which by its corruption weighs down the soul, but a spiritual body feeling no want, and in all its members subjected to the will.In its pilgrim state the heavenly city possesses this peace by faith; and by this faith it lives righteously when it refers to the attainment of that peace every good action towards God and man; for the life of the city is a social life.
CHAP.18.--HOW DIFFERENT THE UNCERTAINTY OF THE NEW ACADEMY IS FROMTHE CERTAINTY
OF THE CHRISTIAN FAITH.
As regards the uncertainty about everything which Varro alleges to be the differentiating characteristic of the New Academy, the city of God thoroughly detests such doubt as madness.Regarding matters which it apprehends by the mind and reason it has most absolute certainty, although its knowledge is limited because of the corruptible body pressing down the mind, for, as the apostle says, "We know in part."(1) It believes also the evidence of the senses which the mind uses by aid of the body; for [if one who trusts his senses is sometimes deceived], he is more wretchedly deceived who fancies he should never trust them.It believes also the Holy Scriptures, old and new, which we call canonical, and which are the source of the faith by which the just lives(2) and by which we walk without doubting whilst we are absent from the Lord.(3) So long as this faith remains inviolate and firm, we may without blame entertain doubts regarding some things which we have neither perceived by sense nor by reason, and which have not been revealed to us by the canonical Scriptures, nor come to our knowledge through witnesses whom it is absurd to disbelieve.
CHAP.19.--OF THE DRESS AND HABITS OF THE CHRISTIAN PEOPLE.
It is a matter of no moment in the city of God whether he who adopts the faith that brings men to God adopts it in one dress and manner of life or another, so long only as he lives in conformity with the commandments of God.And hence, when philosophers themselves become Christians, they are compelled, indeed, to abandon their erroneous doctrines, but not their dress and mode of living, which are no obstacle to religion.So that we make no account of that distinction of sects which Varro adduced in connection with the Cynic school, provided always nothing indecent or self-indulgent is retained.As to these three modes of life, the contemplative, the active, and the composite, although, so long as a man's faith is preserved, he may choose any of them without detriment to his eternal interests, yet he must never overlook the claims of truth and duty.No man has a right to lead such a life of contemplation as to forget in his own ease the service due to his neighbor; nor has any man a right to be so immersed in active life as to neglect the contemplation of God.The charm of leisure must not be indolent vacancy of mind, but the investigation or discovery of truth, that thus every man may make solid attainments without grudging that others do the same.And, in active life, it is not the honors or power of this life we should covet, since all things under the sun are vanity, but we should aim at using our position and influence, if these have been honorably attained, for the welfare of those who are under as, in the way we have already explained.(4) It is to this the apostle refers when he says, "He that desireth the episcopate desireth a good work."(5) He wished to show that the episcopate is the title of a work, not of an honor.It is a Greek word, and signifies that he who governs superintends or takes care of those whom be governs: for <greek>epi</greek>
means over, and <greek>skopein</greek>, to see; therefore <greek>episkopein</greek>
