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The Canons 9:6Synod of Antioch of 341Nothing could be more important than the provision of this canon. It is evidently intended to prevent nepotism in every form, and to leave the appointment to the vacant see absolutely to the free choice of the Metropolitan and his synod. The history of the Church, and its present practice, is a curious commentary upon the ancient legislation, and the appointment of coadjutor bishops cure jure successionis, so common in later days, seems to be a somewhat ingenious way of escaping the force of the canon. Van Espen, however, reminds his readers of the most interesting case of St. Augustine of Hippo (which he himself narrates in his Epistle CCXIII.) of how he was chosen by his predecessor as bishop of Hippo, both he and the then bishop being ignorant of the fact that it was prohibited by the canons. And how when in his old age the people wished him to have one chosen bishop to help him till his death and to succeed him afterwards, he declined saying: "What was worthy of blame in my own case, shall not be a blot likewise upon my son." He did not hesitate to say who he thought most worthy to succeed him, but he added, "he shall be a presbyter, as he is, and when God so wills he shall be a bishop." Van Espen adds; "All this should be read carefully that thence may be learned how St. Augustine set an example to bishops and pastors of taking all the pains possible that after their deaths true pastors, and not thieves and wolves, should enter into their flocks, who in a short time would destroy all they had accomplished by so much labour in so long a time." (Cf. Eusebius. H. E. , Lib. VI., cap. xj. and car. xxxij.)The Canons 51:3Council of Carthage of 419After the consulate of the most glorious emperors Honorius for the XII. time and Theodosius for the VIII., Augusti, on the III. Calends of June, at Carthage, in the Secretarium of the restored basilica, when Aurelius the bishop together with Faustinus of the church of Potentia in the Italian province of Picenum, a legate of the Roman Church, Vincent of Calvita (Culositanus), Fortunatian of Naples, Marianus Uzipparen- sis, Adeodatus of Simidica, Pentadius of Carpi, Rufinian of Muzuba, Praetextatus of Sicily, Quodvultdeus of Veri (Verensis), Candidus of Abbirita, Gallonian of Utica, legates of the proconsular province; Alypius of Tagaste, Augustine of Hippo Regia and Posidonius of Calama, legates of the province of Numidia; Maximian of Aquae, Jocundus of Sufetula, and Hilary of Horrea-Cascilia, legates of the province of Byzacena; Novatus of Sitifi and Leo of Mocta, legates of the province of Mauritania Sitiphensis; Ninellus of Rusucarrum, Laurence of Icosium and Numerian of Rusgunium, legates of the Province of Mauritania Caesariensis, the judges chosen by the plenary council, had taken their seats, the deacons standing by, and when, after certain things had been accomplished, many bishops complained that it was not possible for them to wait for the completion of the rest of the business to be treated of, and that they must hasten to their own churches; it seemed good to the whole council, that by all some should be chosen from each province who should remain to finish up what was left to be done. And it came about that those were present whose subscriptions testify that they were present.Commentary_on_the_Wisdom_Of_Solomon 13:9Rabanus MaurusAUGUSTINE. That God is a certain eternal life, unchangeable, intelligible, understanding, wise, making others wise, even some philosophers of this age have seen. They have indeed seen a fixed, stable, unchanging truth, where all the reasons for all created things are found, but they saw it from afar; they saw it, but while in error; and therefore, to that great, indescribable, and beatifying possession, they did not find the way by which one might arrive. For since they too saw (as much as can be seen by a human) the Creator through the creation, the Maker through the thing made, the Fashioner of the world through the world, the Apostle Paul is a witness, whom Christians ought surely to believe. For he says, when speaking of such people: The wrath of God is revealed from heaven against all ungodliness. These, as you recognize, are the words of the Apostle Paul. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. Did he say they do not hold the truth? Rather: they hold the truth in unrighteousness. What they hold is good; but where they hold it is evil. They hold the truth in unrighteousness. But it might be asked: How do those ungodly ones hold the truth? Did God speak to any of them? Did they receive the law, as the people of Israel did through Moses? Whence then do they hold the truth, even in unrighteousness? Listen to what follows, and it is shown. Because what is known of God, he says, is manifest in them; for God has shown it to them. Did he show it to those to whom he did not give the law? Hear how he showed it. For his invisible things, being understood by the things that are made, are clearly seen. Question the world, the beauty of the sky, the brightness and arrangement of the stars, the sun sufficient for the day, the moon the comfort of the night; question the earth, fruitful with herbs and trees, full of animals, adorned with humans; question the sea, full of so many and such kinds of creatures that swim; question the air, enlivened by so many birds; question all things, and see if by their own sense they do not answer you: God made us. These things even noble philosophers sought, and from the art they recognized the artist. What then? Why is the wrath of God revealed against that ungodliness? Because they hold the truth in unrighteousness? Let him come, let him show how. For he has already said how they knew. His invisible things, that is, of God, are clearly seen, being understood by the things that are made; even his eternal power and divinity; so that they are without excuse. Because, when they knew God, they did not glorify him as God, nor gave thanks; but became vain in their thoughts, and their foolish heart was darkened. These are the words of the Apostle, not mine: And their foolish heart was darkened; for, professing themselves to be wise, they became fools. What they found by curiosity, they lost by pride. Professing themselves to be wise, that is, attributing to themselves the gift of God, they became fools. The words, I say, are the Apostle's: Professing themselves to be wise, they became fools. Show, prove their foolishness. Show, Apostle, and just as you showed us how they could come to the knowledge of God, because his invisible things, being understood by the things that are made, are clearly seen; so now show how, professing themselves to be wise, they became fools. Listen: Because, he says, they changed the glory of the incorruptible God into the likeness of the image of corruptible man, and of birds, and of four-footed beasts, and of creeping things. For the pagans made for themselves gods in the forms of these animals. You found God, and you worship an idol. You found the truth, and you hold that very truth in unrighteousness. And what you knew through the works of God, you lose through the works of man. You considered everything; you gathered the order of heaven, earth, sea, and all the elements; but you do not wish to consider this, that the world is the work of God, the idol is the work of the craftsman. If the craftsman, as he gave the idol its shape, also gave it a heart, the craftsman would be worshipped by the idol itself. [Augustine of Hippo, Sermon 141.1-3] 354-430ADCommentary_on_the_Wisdom_Of_Solomon 13:17Rabanus MaurusAUGUSTINE. [Verse 17] The gods of gold, of wood, are as regards their costliness unequal; but as to "having eyes, and seeing not," they are equal. See to what sort of guardians learned men have entrusted Rome, to those "who have eyes, and see not." Or if the were able to preserve Rome, why did they first perish them- selves? The say; "Rome perished at the same time. "Nevertheless they perished. "No," they say, "they did not perish themselves, but their statues." Well, how then could they keep your houses, who were not able to keep their own statues? Alexandria once lost such gods as these. Constantinople some time since, ever since it was made a grand city, for it was made so by a Christian Emperor, lost its false gods; and yet it has increased, and still increases, and remains. And remain it will, as long as God pleases. For we do not to this city either promise an eternal duration because we say this. Carthage remains now in its possession of the Name of Christ, yet once on a time its goddess Caelestis was overthrown; because celestial she was not, but terrestrial. And that which they say is not true, that immediately on losing her gods Rome has been taken and ruined. It is not true at all; their images were overthrown before; and even so were the Goths with Rhadagaisus conquered. [Augustine of Hippo, Sermon 105.12-13] 354-430ADCommentary_on_the_Wisdom_Of_Solomon 15:6Rabanus MaurusAUGUSTINE. [Verse 2] Do we not see how the Israelites got to their own hurt what their guilty lusting craved? For while it was raining manna on them from heaven, they desired to have flesh to eat. (Num. 11:32) They disdained what they had, and shamelessly sought what they had not: as if it were not better for them to have asked not to have their unbecoming desires gratified with the food that was wanting, but to have their own dislike removed, and be made themselves to receive aright the food that was provided. For when evil becomes our delight, and what is good the reverse, we ought to be entreating God rather to win us back to the love of the good, than to grant us the evil. Not that it is wrong to eat flesh, for the apostle, speaking of this very thing, says, Every creature of God is good, and nothing to be refused which is received with thanksgiving; (1 Tim. 4:4) but because, as he also says, It is evil for that man who eats with offense; (Rom. 14:20) and if so, with offense to man, how much more so if to God. [Augustine of Hippo, Tractate on the Gospel of John, 73.1] 354-430ADCommentary_on_the_Wisdom_Of_Solomon 16:10Rabanus MaurusAUGUSTINE. But the mention of locusts in the eighth place, I think, through this kind of plague or detractor, or always by its own discord, is intended to signify the inconsistency of the human race. For the locust, although it has no king, as Scripture says, leads its army in order with one line (Prov. 30:27); but men, although made rational by God, have neither been able to govern themselves in an orderly manner, nor have they patiently endured the moderation of God the King. [Augustine of Hippo, Sermon 20.2] 354-430ADCommentary_on_the_Wisdom_Of_Solomon 17:14Rabanus MaurusAUGUSTINE. But when he says that false prophets will perform many signs and wonders, so as to deceive, if possible, even the elect (Matt. 24:24), he certainly warns us to understand that even wicked men can perform certain miracles, which the saints cannot do; yet they are not therefore to be considered as having a higher place with God. For the Egyptian magicians were not more acceptable to God than the people of Israel, because that people could not do what the magicians did; although Moses, by the power of God, could do greater things (Ex. 7–12). But these things are not granted to all the saints, lest the weak be deceived by the most pernicious error, thinking that greater gifts are found in such deeds than in works of righteousness, by which eternal life is obtained. Therefore the Lord forbids the disciples to rejoice in this, when he says: Do not rejoice in this, that the spirits are subject to you; but rejoice in this, that your names are written in heaven (Luke 10:20). Therefore, when magicians perform such things as saints sometimes do, these things indeed appear visibly, but are done with a different purpose and by a different right. For the magicians do them seeking their own glory, while the saints do them seeking the glory of God; and the magicians do them through certain powers granted in their own order, as if by private dealings or sorcery; but the saints do them by public administration, by the command of Him to whom all creation is subject. [Augustine of Hippo, On Various Questions 79.3-4 PL 40] 354-430ADCommentary_on_the_Wisdom_Of_Solomon 18:21Rabanus MaurusAUGUSTINE. For we accuse you of nothing except the crime of schism, which by persisting wrongly you have also made into heresy. But how greatly this crime is weighed by divine judgment, read what I do not doubt you have read. You will find Dathan and Abiram swallowed up by the opening of the earth, and all the others who agreed with them consumed by fire that came out from among them. Therefore, the Lord God marked out that crime with present punishment as an example to be avoided, so that, since He now most patiently spares such people, He might show what kind of final judgment He reserves for them. [Augustine of Hippo, Epistle 77.4 CSEL 34] 354-430AD