Answer to Letters of Petilian, Bishop of Cirta

^203. Augustine answered: If I were to answer adequately, and as I ought, to this passage, which has been exaggerated and arranged at such length by you, where you speak in invidious terms against us concerning the kings of this world, I am much afraid that you would accuse me too of having wished to excite the anger of kings against you. And yet, while you are borne after your own fashion by the violence of this invective against all Catholics, you certainly do not pass me by. I will endeavor, however, to show, if I can, that it is rather you who have been guilty of this offense by speaking as you have done, than myself by answering as I shall do. And first of all, see how you yourself oppose your self; for certainly you prefaced the passage which you quoted with the words, "What have you to do with the kings of this world, in whom Christianity has never found anything save envy towards her?" In these words you certainly cut off from us all access to the kings of this world. And a little later you say, "And he warned the kings themselves in the following precepts, that they should not, like ignorant men devoid of understanding, seek to persecute the Christians, lest they should be themselves destroyed—which precepts I would that we could teach them, seeing that they are ignorant of them; or, at least, that you would show them to them, as doubtless you would do if you desired that they should live." In what way then do you wish us to be the instructors of kings? And indeed those of our body who have any friendship with Christian kings commit no sin if they make a right use of that friendship; but if any are elated by it, they yet sin far less grievously than you. For what had you, who thus reproach us—what had you to do with a heathen king, and what is worse, with Julian, the apostate and enemy of the name of Christ, to whom, when you were begging that the basilicas should be restored to you as though they were your own, you ascribed this meed of praise, "that in him justice alone was found to have a place"?— in which words (for I believe that you understand the Latin tongue) both the idolatry and the apostasy of Julian are styled justice. I hold in my hands the petition which your ancestors presented; the memorial which embodied their request; the chronicles, where they made their representation. Watch and attend. To the enemy of Christ, to the apostate, the antagonist of Christians, the servant of the devil, that friend, that representative, that Pontius of yours, made supplication in such words as these: "Go to then, and say to us, What have you to do with the kings of this world?" that as deaf men you may read to the deaf nations what you as well as they refuse to hear;" You behold the mote that is in your brother's eye, but considerest not the beam that is in your own eye."

204. "What," say you, "have you to do with the kings of this world, in whom Christianity has never found anything save envy towards her?" Having said this, you endeavored to reckon up what kings the righteous had found to be their enemies, and did not consider how many more might be enumerated who have proved their friends. The patriarch Abraham was both most friendly treated, and presented with a token of friendship, by a king who had been warned from heaven not to defile his wife. Isaac his son likewise found a king most friendly to him. Jacob, being received with honor by a king in Egypt, went so far as to bless him. What shall I say of his son Joseph, who, after the tribulation of a prison, in which his chastity was tried as gold is tried in the fire, being raised by Pharaoh to great honors, even swore by the life of Pharaoh, — not as though puffed up with vain conceit, but being not unmindful of his kindness. The daughter of a king adopted Moses. David took refuge with a king of another race, compelled thereto by the unrighteousness of the king of Israel. Elijah ran before the chariot of a most wicked king—not by the king's command, but from his own loyalty. Elisha thought it good to offer of his own accord to the woman who had sheltered him anything that she might wish to have obtained from the king through his intercession. But I will come to the actual times when the people of God were in captivity, in which, to use a mild expression, a strange forgetfulness came over you. For, wishing to prove that Christianity has never found anything in kings saving envy towards her, you made mention of the three children and Daniel, who suffered at the hands of persecuting kings, and you could not derive instruction from circumstances not occurring near, but in the very same passages, viz., from the conduct of the king himself after the miracle of the flames which did no hurt, whether as shown in praising and setting forth the name of God, or in honoring the three children themselves, or from the esteem in which the king held Daniel, and the gifts with which he honored him, nothing loth to receive them, when he, rendering the honor that was due to the king's power, as sufficiently appears from his own words, did not hesitate to use the gift with which he was endowed by God, in interpreting the king's dream. And when, in consequence, the king was compelled by the men who envied the holy prophet, and heaped calumnies upon him with sacrilegious madness, most unwillingly to cast him into the den of lions, sadly though he did it, yet he had the conviction that he would be safe through the help and protection of his God. Accordingly, when Daniel, by the miraculous repression of the lions' rage, had been preserved unhurt, when the friendly voice of the king spoke first to him, in accents of anxiety, he himself replied with benediction from the den, "O king, live for ever!" How came it that, when your argument was turning on the very same subject, when you were yourself quoting the examples of the servants of God in whose case these things were done, you either failed to see, or were unwilling to see, or seeing and knowing, were silent, in a manner which I know not how you will defend, about those instances of friendship felt by kings for the saints? But if it were not that, as a defender of the basest cause, you are hindered by the desire of building up falsehood, and thereby turned away either as unwilling or as ignorant from the light of truth, there can be no doubt that you could, without any difficulty, recall some good kings as well as some bad ones, and some friendly to the saints as well as some unfriendly. And we cannot but wonder that your Circumcelliones thus throw themselves from precipices. Who was running after you, I pray? What Macarius, what soldier was pursuing you? Certainly none of our party thrust you into this abyss of falsehood. Why then did you thus run headlong with your eyes shut, so that when you said, "What have you to do with the kings of this world?" you did not add, In whom Christianity has often found envy towards herself, instead of boldly venturing to say, "In whom Christianity has never found anything save envy towards her?" Was it really true that you neither thought yourself, nor considered that those who read your writings would think, how many instances of kings there were that went against your views? Does he not know what he says?