We have, however, read in the Gospel of three dead persons who were raised to life by the Lord, and, let us hope, to some good purpose. For surely the Lord’s deeds are not merely deeds, but signs. And if they are signs, besides their wonderful character, they have some real significance: and to find out this in regard to such deeds is a somewhat harder task than to read or hear of them. We were listening with wonder, as at the sight of some mighty miracle enacted before our eyes, in the reading of the Gospel, how Lazarus was restored to life.
If we turn our thoughts to the still more wonderful works of Christ, every one that believes rises again: if we all consider, and understand that more horrifying kind of death, every one who sins dies. But every man is afraid of the death of the flesh; few, of the death of the soul. In regard to the death of the flesh, which must certainly come some time, all are on their guard against its approach: this is the source of all their labor. Man, destined to die, labors to avert his dying; and yet man, destined to live for ever, labors not to cease from sinning. And when he labors to avoid dying, he labors to no purpose, for its only result will be to put off death for a while, not to escape it; but if he refrain from sinning, his toil will cease, and he shall live forever.
Oh that we could arouse men, and be ourselves aroused along with them, to be as great lovers of the life that abides, as men are of that which passes away! What will a man not do who is placed under the peril of death? When the sword was overhanging their heads, men have given up every means of living they had in reserve. Who is there that has not made an immediate surrender of all, to escape being slain? And, after all, he has perhaps been slain. Who is there that, to save his life, has not been willing at once to lose his means of living, and prefer a life of beggary to a speedy death? Who has had it said to him, Be off to sea if you would escape with your life, and has delayed to do so? Who has had it said to him, Set to work if you would preserve your life, and has continued a sluggard?
It is but little that God requires of us, that we may live for ever: and we neglect to obey Him. God says not to you, Lose all you have, that you may live a little time oppressed with toil; but, Give to the poor of what you have, that you may live always exempt from labor. The lovers of this temporal life, which is theirs, neither when, nor as long as they wish, are our accusers; and we accuse not ourselves in turn, so sluggish are we, so lukewarm about obtaining eternal life, which will be ours if we wish it, and will be imperishable when we have it; but this death which we fear, notwithstanding all our reluctance, will yet be ours in possession.
[St. Augustine of Hippo, Tractate 49 on the Gospel of St. John]
Late have I loved You, O Beauty so ancient and so new; late have I loved You! For behold You were within me, and I outside; I sought You outside and in my unloveliness fell upon those lovely things that You have made. You were with me and I was not with You. I was kept from You by those things, yet had they not been in You, they would not have been at all.
You called and shouted to me to break open my deafness: You sent forth Your beams and shined upon me and chased away my blindness: You breathed fragrance upon me, and I drew in breath and now I pant for You: I tasted You, and now hunger and thirst for You: You touched me, and I burn for You peace.
[Augustine of Hippo, Confessions, Book 10]
Oh! that I might repose in You! Oh! that You would enter into my heart, and inebriate it, that I may forget my ills, and embrace You, my sole good! What are You to me? In Your pity, teach me to utter it. Or what am I to You that You demand my love, and, if I give it not, are angry with me, and threaten me with grievous woes? Is it then a slight woe to love You not? Oh! for Your mercies’ sake, tell me, O Lord my God, what You are to me. Say unto my soul, I am Your salvation. So speak, that I may hear. Behold, Lord, my heart is before You; open it’s ears, and say unto my soul, I am Your salvation. After this voice let me haste, and take hold of You. Hide not Your face from me. Let me die—lest I die—only let me see Your face.
Narrow is the mansion of my soul; You enlarge it, that You may enter in. It is ruinous; You repair it. It has that within which must offend Your eyes; I confess and know it. But who shall cleanse it? or to whom should I cry, except You? Lord, cleanse me from my secret faults, and spare Your servant from the power of the enemy. I believe, and therefore do I speak. Lord, You know. Have I not confessed against myself my transgressions unto You, and You, my God, have forgiven the iniquity of my heart? I contend not in judgment with You, who are the truth; I fear to deceive myself; lest my iniquity lie unto itself. Therefore I contend not in judgment with You; for if You, Lord, should mark iniquities, O Lord, who shall abide it?
[Augustine of Hippo, Confessions, Chapter 5]
“When He had called the people to Himself, with His disciples also, He said to them, “Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it.” (Mark 8:34-5)
What is, Let him take up his cross? Let him bear whatever trouble he has; so let him follow Me. For when he shall begin to follow Me in conformity to My life and precepts, he will have many to contradict him, he will have many to hinder him, he will have many to dissuade him, and that from among those who are even as it were Christ’s companions. They who hindered the blind men from crying out were walking with Christ. Whether therefore they be threats or caresses, or whatsoever hindrances there be, if you wish to follow, turn them into your cross, bear it, carry it, do not give way beneath it. There seems to be an exhortation to martyrdom in these words of the Lord. If there be persecution, ought not all things to be despised in consideration of Christ?
The world is loved; but let Him be preferred by whom the world was made. Great is the world; but greater is He by whom the world was made. Fair is the world; but fairer is He by whom the world was made. Sweet is the world; but sweeter is He by whom the world was made. Evil is the world; and good is He by whom the world was made.
[Augustine of Hippo, Sermon 46 on the New Testament]