Against Jovinianus

^28. But when Jovinianus supposes that the many mansions in our Father's house are churches scattered throughout the world, who can refrain from laughing; since Scripture plainly teaches in John's Gospel that our Lord was discoursing not of the number of the churches, but of the heavenly mansions, and the eternal tabernacles for which the prophet longed? “In my Father's house,” He says, “are many mansions: if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you I will come again, and will receive you unto myself, that where I am, there ye may be also.” The place and the mansions which Christ says He would prepare for the apostles are of course in the Father's house, that is, in the kingdom of heaven, not on earth, where for the present He was leading the apostles. And at the same time regard must be had to the sense of Scripture: “I might tell you,” He says, “that I go to prepare a place for you, if there were not many mansions in my Father's house, that is to say, if each individual did not prepare for himself a mansion through his own works rather than receive it through the bounty of God. The preparation is therefore not mine, but yours.” This view is supported by the fact that it profited Judas nothing to have a place prepared, since he lost it by his own fault. And we must interpret in the same way what our Lord says to the sons of Zebedee, one of whom wished to sit on His left hand, the other on His right: “My cup indeed you shall drink: but to sit on my right hand, and on my left hand, is not mine to give, but it is for them for whom it has been prepared of my Father.” It is not the Son's to give; how then is it the Father's to prepare? There are, He says, prepared in heaven, many different mansions, destined for many different virtues, and they will be awarded not to persons, but to persons' works. In vain therefore do you ask of me what rests with yourselves, a reward which my Father has prepared for those whose virtues will entitle them to rise to such dignity. Again when He says: “I will come again, and will receive you unto myself: that where I am, there ye may be also,” He is speaking especially to the apostles, concerning whom it is elsewhere written, “That as I and thou, Father, are one, so they also may be one in us,” inasmuch as they have believed, have been perfected, and can say, “the Lord is my portion.” If, however, there are not many mansions, how is it taught in the Old Testament correspondingly with the New, that the chief priest has one rank, the priests another, the Levites another, the door-keepers another, the sacristans another? How is it that in the book of Ezekiel, where a description is given of the future Church and of the heavenly Jerusalem, the priests who have sinned are degraded to the rank of sacristans and doorkeepers, and although they are in the temple of God, that is on the right hand, they are not among the rams, but among the poorest of the sheep? How again is it that in the river which flows from the temple, and replenishes the salt sea, and gives new life to everything, we read there are many kinds of fish? Why do we read that in the kingdom of heaven there are Archangels, Angels, Thrones, Dominions, Powers, Cherubim and Seraphim, and every name which is named, not only in this present world, but also that which is to come? A difference of name is meaningless where there is not a difference of rank. An Archangel is of course an Archangel to other inferior angels, and Powers, and Dominions have other spheres over which they exercise authority. This is what we find in heaven and in the administration of God. You must not therefore smile and sneer at us, as is your wont, for making a graduated series of emperors, præfects and counts, tribunes and centurions, companies, and all the other steps in the service.