Augustine on Assurance of Salvation

Catholics believe in the existence of the Elect whose salvations are assured.  The Elect are those whom God predestines to salvation since the initiative of our salvation belongs to God. However, unless God reveals it to us, we cannot know how many and who they are.  Some Protestants and “Bible only” Christians, on the other hand, believe that once they believe in Christ as Lord and personal Saviour then they belong to the Elect and therefore have assurance of salvation. 

We look at what Augustine wrote on this issue.  The title of chapter 40 of one of his works, A Treatise on Rebuke and Grace, is “No One is Certain and Secure of His Own Predestination and Salvation”, in which he wrote (English Translation from Nicene and Post Nicene Fathers or NPNF Series I Volume 5, available online at www.ccel.org):

But, moreover, that such things as these are so spoken to saints who will persevere, as if it were reckoned uncertain whether they will persevere, is a reason that they ought not otherwise to hear these things, since it is well for them “not to be high-minded, but to fear” [Romans 11:20]. For who of the multitude of believers can presume, so long as he is living in this mortal state, that he is in the number of the predestinated? Because it is necessary that in this condition that should be kept hidden; since here we have to beware so much of pride, that even so great an apostle was buffetted by a messenger of Satan, lest he should be lifted up [2 Corinthians 12:7]. Hence it was said to the apostles, “If ye abide in me [John 15:7]” and this He said who knew for a certainty that they would abide; and through the prophet, “If ye shall be willing, and will hear me,” [Isaiah 1:19] although He knew in whom He would work to will also. And many similar things are said. For on account of the usefulness of this secrecy, lest, perchance, any one should be lifted up, but that all, even although they are running well, should fear, in that it is not known who may attain,-on account of the usefulness of this secrecy, it must be believed that some of the children of perdition, who have not received the gift of perseverance to the end, begin to live in the faith which worketh by love, and live for some time faithfully and righteously, and afterwards fall away, and are not taken away from this life before this happens to them. If this had happened to none of these, men would have that very wholesome fear, by which the sin of presumption is kept down, only so long as until they should attain to the grace of Christ by which to live piously, and afterwards would for time to come be secure that they would never fall away from Him. And such presumption in this condition of trials is not fitting, where there is so great weakness, that security may engender pride. Finally, this also shall be the case; but it shall be at that time, in men also as it already is in the angels, when there cannot be any pride. Therefore the number of the saints, by God’s grace predestinated to God’s kingdom, with the gift of perseverance to the end bestowed on them, shall be guided thither in its completeness, and there shall be at length without end preserved in its fullest completeness, most blessed, the mercy of their Saviour still cleaving to them, whether in their conversion, in their conflict, or in their crown!

Augustine, A Treatise on Rebuke and Grace, Chapter 40

On the Holy Trinity

Catholics celebrate this Sunday as Trinity Sunday.  It seems appropriate to read what Augustine wrote about the Holy Trinity.  Below is short extract from one his works, On the Holy Trinity (English translation from Nicene and Post Nicene Fathers, Series 1, Volume 3, available online at www.ccel.org):

All those Catholic expounders of the divine Scriptures, both Old and New, whom I have been able to read, who have written before me concerning the Trinity, Who is God, have purposed to teach, according to the Scriptures, this doctrine, that the Father, and the Son, and the Holy Spirit intimate a divine unity of one and the same substance in an indivisible equality; and therefore that they are not three Gods, but one God: although the Father hath begotten the Son, and so He who is the Father is not the Son; and the Son is begotten by the Father, and so He who is the Son is not the Father; and the Holy Spirit is neither the Father nor the Son, but only the Spirit of the Father and of the Son, Himself also co-equal with the Father and the Son, and pertaining to the unity of the Trinity. Yet not that this Trinity was born of the Virgin Mary, and crucified under Pontius Pilate, and buried, and rose again the third day, and ascended into heaven, but only the Son. Nor, again, that this Trinity descended in the form of a dove upon Jesus when He was baptized [Matthew 3:16]; nor that, on the day of Pentecost, after the ascension of the Lord, when “there came a sound from heaven, as of a rushing mighty wind,” [Acts 2:2, 4] the same Trinity “sat upon each of them with cloven tongues like as of fire,” but only the Holy Spirit. Nor yet that this Trinity said from heaven, “Thou art my Son,” [Mark 1:11] whether when He was baptized by John, or when the three disciples were with Him in the mount [Matthew 17:5], or when the voice sounded, saying, “I have both glorified it, and will glorify it again [John 12:28];” but that it was a word of the Father only, spoken to the Son; although the Father, and the Son, and the Holy Spirit, as they are indivisible, so work indivisibly.” This is also my faith, since it is the Catholic faith.

Some persons, however, find a difficulty in this faith; when they hear that the Father is God, and the Son God, and the Holy Spirit God, and yet that this Trinity is not three Gods, but one God; and they ask how they are to understand this: especially when it is said that the Trinity works indivisibly in everything that God works, and yet that a certain voice of the Father spoke, which is not the voice of the Son; and that none except the Son was born in the flesh, and suffered, and rose again, and ascended into heaven; and that none except the Holy Spirit came in the form of a dove. They wish to understand how the Trinity uttered that voice which was only of the Father; and how the same Trinity created that flesh in which the Son only was born of the Virgin; and how the very same Trinity itself wrought that form of a dove, in which the Holy Spirit only appeared. Yet, otherwise, the Trinity does not work indivisibly, but the Father does some things, the Son other things, and the Holy Spirit yet others: or else, if they do some things together, some severally, then the Trinity is not indivisible. It is a difficulty, too, to them, in what manner the Holy Spirit is in the Trinity, whom neither the Father nor the Son, nor both, have begotten, although He is the Spirit both of the Father and of the Son. Since, then, men weary us with asking such questions, let us unfold to them, as we are able, whatever wisdom God’s gift has bestowed upon our weakness on this subject; neither “let us go on our way with consuming envy.” [Wisdom 6:23] Should we say that we are not accustomed to think about such things, it would not be true; yet if we acknowledge that such subjects commonly dwell in our thoughts, carried away as we are by the love of investigating the truth, then they require of us, by the law of charity, to make known to them what we have herein been able to find out. “Not as though I had already attained, either were already perfect” (for, if the Apostle Paul, how much more must I, who lie far beneath his feet, count myself not to have apprehended!); but, according to my measure, “if I forget those things that are behind, and reach forth unto those things which are before, and press towards the mark for the prize of the high calling,” [Philippians 3:12-14] I am requested to disclose so much of the road as I have already passed, and the point to which I have reached, whence the course yet remains to bring me to the end. And those make the request, whom a generous charity compels me to serve. Needs must too, and God will grant that, in supplying them with matter to read, I shall profit myself also; and that, in seeking to reply to their inquiries, I shall myself likewise find that for which I was inquiring. Accordingly I have undertaken the task, by the bidding and help of the Lord my God, not so much of discoursing with authority respecting things I know already, as of learning those things by piously discoursing of them.

Augustine, On the Holy Trinity, Book 1 Chapters 4 and 5

Augustine on Faith Alone

Does faith alone save or is it to be accompanied by works of love (in other word it is not alone)?  Catholics believe in the latter and even will say that our good works also come and are only possible with God’s Grace that first moves us to do so.  How about Protestants? Despite their adherence to faith alone principle laid down by the sixteenth century Reformers, (some) Protestants and “Bible only” Christians believe that faith that saves much be accompanied by works of love or must bear fruit – otherwise it is a false faith. Regarding this issue Augustine who lived almost sixteenth centuries ago wrote (English translation from Nicene and Post Nicene Fathers or NPNF Series 1 Volume 3, available online at www.ccel.org):

It is believed, moreover, by some, that men who do not abandon the name of Christ, and who have been baptized in the Church by His baptism, and who have never been cut off from the Church by any schism or heresy, though they should live in the grossest sin and never either wash it away in penitence nor redeem it by almsgiving, but persevere in it persistently to the last day of their lives, shall be saved by fire; that is, that although they shall suffer a punishment by fire, lasting for a time proportionate to the magnitude of their crimes and misdeeds, they shall not be punished with everlasting fire. But those who believe this, and yet are Catholics, seem to me to be led astray by a kind of benevolent feeling natural to humanity. For Holy Scripture, when consulted, gives a very different answer. I have written a book on this subject, entitled Of Faith and Works, in which, to the best of my ability, God assisting me, I have shown from Scripture, that the faith which saves us is that which the Apostle Paul clearly enough describes when he says: “For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.” [Galatians 5:6] But if it worketh evil, and not good, then without doubt, as the Apostle James says, “it is dead, being alone.” [James 2:17] The same apostle says again, “What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him?” [James 2:14] And further, if a wicked man shall be saved by fire on account of his faith alone, and if this is what the blessed Apostle Paul means when he says, “But he himself shall be saved, yet so as by fire;” [1 Corinthians 3:15] then faith without works can save a man, and what his fellow-apostle James says must be false. And that must be false which Paul himself says in another place: “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners; shall inherit the kingdom of God.” [1 Corinthians 6:9-10] For if those who persevere in these wicked courses shall nevertheless be saved on account of their faith in Christ, how can it be true that they shall not inherit the kingdom of God?

Augustine, The Enchiridion 67

Augustine on almsgiving

The Catholic Church recognizes almsgiving as one of three forms of interior penance (the other two are prayer and fasting, Catechism of the Catholic Church # 1434). For almsgiving delivers from death, and it will purge away every sin (Tobit 12:9, note that Protestants do not recognize Tobit as part of Scripture and reject such practice).  Augustine’s view on almsgiving was in agreement with the Catholic Church.  He stated that alms should be offered as propitiation for our sin while at the same time declared it is not some sort of payment to God for our sins.  Thus he wrote in Handbook of Faith, Hope and Love (English translation by Albert C. Outler with added underlined emphasis, available online at www.ccel.org):

We must beware, however, lest anyone suppose that unspeakable crimes such as they commit who “will not possess the Kingdom of God” can be perpetrated daily and then daily redeemed by almsgiving. Of course, life must be changed for the better, and alms should be offered as propitiation to God for our past sins. But he is not somehow to be bought off, as if we always had a license to commit crimes with impunity. For, “he has given no man a license to sin” [Ecclesiasticus or Sirach 15:20] although, in his mercy, he does blot out sins already committed, if due satisfaction for them is not neglected.

Augustine, Handbook on Faith, Hope and Love 19

According to Augustine prayer like Our Father can blots out sins and giving alms applies to all acts of mercy including even forgiving others.

For the passing and trivial sins of every day, from which no life is free, the everyday prayer of the faithful makes satisfaction. For they can say, “Our Father who art in heaven,” who have already been reborn to such a Father “by water and the Spirit.” [John 3:5] This prayer completely blots out our minor and everyday sins. It also blots out those sins which once made the life of the faithful wicked, but from which, now that they have changed for the better by repentance, they have departed. The condition of this is that just as they truly say, “Forgive us our debts” (since there is no lack of debts to be forgiven), so also they truly say, “As we forgive our debtors” [Matthew 6:9-12]; that is, if what is said is also done. For to forgive a man who seeks forgiveness is indeed to give alms.

Accordingly, what our Lord says-”Give alms and, behold, all things are clean to you” [Luke 11:41] applies to all useful acts of mercy. Therefore, not only the man who gives food to the hungry, drink to the thirsty, clothing to the naked, hospitality to the wayfarer, refuge to the fugitive; who visits the sick and the prisoner, redeems the captive, bears the burdens of the weak, leads the blind, comforts the sorrowful, heals the sick, shows the errant the right way, gives advice to the perplexed, and does whatever is needful for the needy not only does this man give alms, but the man who forgives the trespasser also gives alms as well. He is also a giver of alms who, by blows or other discipline, corrects and restrains those under his command, if at the same time he forgives from the heart the sin by which he has been wronged or offended, or prays that it be forgiven the offender. Such a man gives alms, not only in that he forgives and prays, but also in that he rebukes and administers corrective punishment, since in this he shows mercy. Now, many benefits are bestowed on the unwilling, when their interests and not their preferences are consulted. And men frequently are found to be their own enemies, while those they suppose to be their enemies are their true friends. And then, by mistake, they return evil for good, when a Christian ought not to return evil even for evil. Thus, there are many kinds of alms, by which, when we do them, we are helped in obtaining forgiveness of our own sins.

Augustine, Handbook on Faith, Hope and Love 19