On the Catechising of the Uninstructed 24
24 Of the Church in Its Likeness to a Vine Sprouting and Suffering Pruning PL 40, 328
44. “But that vine, which was spreading forth its fruitful shoots throughout the circle of lands, according as had been prophesied with regard to it, and as had been foretold by the Lord Himself, sprouted all the more luxuriantly in proportion as it was watered with richer streams of the blood of martyrs. And as these died in behalf of the truth of the faith in countless numbers throughout all lands, even the persecuting kingdoms themselves desisted, and were converted to the knowledge and worship of Christ, with the neck of their pride broken. Moreover it behoved that this same vine should be pruned in accordance with the Lord’s repeated predictions, and that the unfruitful twigs should be cut out of it, by which heresies and schisms were occasioned in various localities, under the name of Christ, on the part of men who sought not His glory but their own; whose oppositions, however, also served more and more to discipline the Church, and to test and illustrate both its doctrine and its patience.
45. “All these things, then, we now perceive to be realized precisely as we read of them in predictions uttered so long before the event. And as the first Christians, inasmuch as they did not see these things literally made good in their own day, were moved by miracles to believe them; so as regards ourselves, inasmuch as all these things have now been brought to pass exactly as we read of them in those books which were written a long time previous to the fulfillment of the things in question, wherein they were all announced as matters yet future, even as they are now seen to be actually present, we are built up unto faith, so that, enduring and persevering in the Lord, we believe without any hesitation in the destined accomplishment even of those things which still remain to be realized. For, indeed, in the same Scriptures, tribulations yet to come are still read of, as well as the final day of judgment itself, when all the citizens of these two states shall receive their bodies again, and rise and give account of their life before the judgment-seat of Christ. For He will come in the glory of His power, who of old condescended to come in the lowliness of humanity; and He will separate all the godly from the ungodly,—not only from those who have utterly refused to believe in Him at all, but also from those who have believed in Him to no purpose and without fruit. To the one class He will give an eternal kingdom together with Himself, while to the other He will award eternal punishment together with the devil. But as no joy yielded by things temporal can be found in any measure comparable to the joy of life eternal which the saints are destined to attain, so no torment of temporal punishments can be compared to the everlasting torments of the unrighteous.
Formula orationis catechistae. Exordium ductum a laudabili proposito suscipiendae christianae religionis, propter futuram requiem. Requies in rebus inquietis non quaerenda. Non in divitiis, nec in honoribus. Requiem quaerentes in oblectamentis carnis et in spectaculis. Sed tamen faciamus aliquem venisse ad nos, qui vult esse christianus, et de genere quidem idiotarum, non tamen rusticanorum, sed urbanorum, quales apud Carthaginem plures experiri te necesse est: interrogatum etiam utrum propter vitae praesentis aliquod commodum, an propter requiem quae post hanc vitam speratur, christianus esse desiderat, propter futuram requiem respondisse: tali fortasse a nobis instrueretur alloquio. Deo gratias, frater: valde tibi gratulor, et gaudeo de te, quod in tantis ac tam periculosis hujus saeculi tempestatibus de aliqua vera et certa securitate cogitasti. Nam et in hac vita homines magnis laboribus requiem quaerunt et securitatem, sed pravis cupiditatibus non inveniunt. Volunt enim requiescere in rebus inquietis et non permanentibus: et quia illae tempore subtrahuntur et transeunt, timoribus et doloribus eos agitant, nec quietos esse permittunt. Sive enim in divitiis velit homo requiescere, magis superbus efficitur, quam securus. Annon videmus quam multi eas subito perdiderint, multi etiam propter illas perierint, aut cum eas habere cupiunt, aut cum eis oppressis a cupidioribus auferuntur? Quae si etiam per totam vitam cum homine permanerent, et non desererent dilectorem suum, ipse illas sua morte desereret. Quanta est enim vita hominis, etiamsi senescat? Aut cum sibi homines optant senectutem, quid aliud optant nisi longam infirmitatem? Sic et honores hujus saeculi, quid sunt nisi typhus, et inanitas, et ruinae periculum? Quia sic Scriptura sancta dicit: Omnis caro fenum, et claritas hominis ut flos feni. Fenum aruit, flos decidit; verbum autem Domini manet in aeternum . Ideo qui veram requiem et veram felicitatem desiderat, debet tollere spem suam de rebus mortalibus et praetereuntibus, et eam collocare in verbo Domini; ut haerens ei quod manet in aeternum, etiam ipse cum illo maneat in aeternum.