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Reply to Faustus the Manichaean

29.

Unless Christ had considered this Sabbath--which in your want of knowledge and of piety you laugh at--one of the prophecies written of Himself, He would not have borne such a testimony to it as He did. For when, as you say in praise of Christ, He suffered voluntarily, and so could choose His own time for suffering and for resurrection, He brought it about that His body rested from all its works on Sabbath in the tomb, and that His resurrection on the third day, which we call the Lord's day, the day after the Sabbath, and therefore the eighth, proved the circumcision of the eighth day to be also prophetical of Him. For what does circumcision mean, but the eradication of the mortality which comes from our carnal generation? So the apostle says: "Putting off from Himself His flesh, He made a show of principalities and powers, triumphing over them in Himself." ¹ The flesh here said to be put off is that mortality of flesh on account of which the body is properly called flesh. The flesh is the mortality, for in the immortality of the resurrection there will be no flesh; as it is written, "Flesh and blood shall not inherit the kingdom of God." You are accustomed to argue from these words against our faith in the doctrine of the resurrection of the body, which has already taken place in the Lord Himself. You keep out of view the following words, in which the apostle explains his meaning. To show what he here means by flesh, he adds, "Neither shall corruption inherit incorruption." For this body, which from its mortality is properly called flesh, is changed in the resurrection, so as to be no longer corruptible and mortal. This is the apostle's statement, and not a supposition of ours, as his next words prove. "Lo" he says, "I show you a mystery: we shall all rise again, but we shall not all be changed. In a moment, in the twinkling of an eye, at the last trump; for the last trumpet shall sound, and the dead shall rise incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality." ² To put on immortality, the body puts off mortality. This is the mystery of circumcision, which by the law took place on the eighth day; and on the eighth day, the Lord's day, the day after the Sabbath, was fulfilled in its true meaning by the Lord. Hence it is said, "Putting off His flesh, He made a show of principalities and powers." For by means of this mortality the hostile powers of hell ruled over us. Christ is said to have made a show or example of these, because in Himself, our Head, He gave an example which will be fully realized in the liberation of His whole body, the Church, from the power of the devil at the last resurrection. This is our faith. And according to the prophetic declaration quoted by Paul, "The just shall live by faith." This is our justification. ³ Even Pagans believe that Christ died. But only Christians believe that Christ rose again. "If thou confess with thy mouth," says the apostle, "that Jesus is the Lord, and believest in thy heart that God raised Him from the dead, thou shalt be saved." ⁴ Again, because we are justified by faith in Christ's resurrection, the apostle says, "He died for our offenses, and rose again for our justification." ⁵ And because this resurrection by faith in which we are justified was prefigured by the circumcision of the eighth day, the apostle says of Abraham, with whom the observance began, "He received the sign of circumcision, a seal of the righteousness of faith." ⁶ Circumcision, then, is one of the prophecies of Christ, written by Moses, of whom Christ said, "He wrote of me." In the words of the Lord, "Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is made, ye make him twofold more the child of hell than yourselves," ⁷ it is not the circumcision of the proselyte which is meant, but his imitation of the conduct of the scribes and Pharisees, which the Lord forbids His disciples to imitate, when He says: "The scribes and Pharisees sit on Moses' seat: what they say unto you, do; but do not after their works; for they say, and do not." ⁸ These words of the Lord teach us both the honor due to the teaching of Moses, in whose seat even bad men were obliged to teach good things, and the reason of the proselyte becoming a child of hell, which was not that he heard from the Pharisees the words of the law, but that he copied their example. Such a circumcised proselyte might have been addressed in the words of Paul: "Circumcision verily profiteth, if thou keep the law." ⁹ His imitation of the Pharisees in not keeping the law made him a child of hell. And he was twofold more than they, probably because of his neglecting to fulfill what he voluntarily undertook, when, not being born a Jew, he chose to become a Jew.

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Contra Faustum Manichaeum libri triginta tres

29.

Ceterum illud sabbatum, quod imperite atque impie deridetis, nisi et ipsum inter prophetias, quae de Christo scriptae sunt, haberet intellectum, non ei Christus sic attestaretur. Qui cum propria voluntate, sicut ipse in eius laude posuisti, pateretur ideoque tempora passionis et resurrectionis suae haberet in potestate, id egit, ut caro eius in sepultura sabbato requiesceret ab omnibus operibus suis, ut tertio die resurgens, quem dominicum dicimus, qui post sabbatum numeratur octavus, etiam circumcisionem octavi diei ad se prophetandum pertinere declararet. Quid enim significat circumcisio carnis? Quid nisi exspoliationem mortalitatis, quam de carnali generatione portamus? p. 474,22 Propter hoc dicit apostolus: Exuens se carnem principatus et potestates exemplavit fiducialiter, triumphans eos in semet ipso. Quod enim dicit exuisse se carnem, eo loco carnem mortalitatem carnis intellegimus, secundum quam proprie corpus hoc caro nominatur. Quae mortalitas proprie caro est appellata, quia in illa resurrectionis immortalitate non erit. Propterea scriptum est: Caro et sanguis regnum dei non possidebunt. De quibus verbis soletis calumniari fidei nostrae, qua credimus huius corporis futuram resurrectionem, quae in ipso deo iam praecessit, dissimulantes ea, quae sequuntur, in quibus aperte apostolus quid dicat exponit. Volens enim ostendere, quid eo loco dixerit carnem, continuo subiecit: Neque corruptio incorruptionem possidebit. p. 475,8 Hoc enim corpus, quod propter mortalitatem proprie caro nominatur, mutari dicit in resurrectione, ut iam non sit corruptibile atque mortale. Quod ne putetur nostra suspicione dici, ipsa eius quae sequuntur verba consulite. Ecce inquit mysterium dico: omnes quidem resurgemus, non tamen omnes immutabimur, in atomo, in ictu oculi, in novissima tuba; canet enim tuba, et mortui resurgent incorrupti, et nos immutabimur; oportet enim corruptibile hoc induere incorruptionem et mortale hoc induere immortalitatem. Ut ergo induatur immortalitate, exuitur mortalitate. Hoc est circumcisionis mysterium, quae octavo die fieri iussa est, et octavo die, id est dominica, post sabbatum, iam in veritate a domino impleta. p. 475,21 Unde dicitur: Exuens se carnem principatus et potestates exemplavit. Per hanc enim mortalitatem nobis invidae diabolicae potestates dominabantur; quas exemplasse dictus est, quia in se ipso, capite nostro, praebuit exemplum, quod in toto eius corpore, id est ecclesia ex diaboli potestate liberanda, in ultima resurrectione complebitur. Haec est fides nostra. Et quoniam, sicut testimonium propheticum Paulus commemorat, iustus ex fide vivit, haec est iustificatio nostra. Mortuum quippe Christum et pagani credunt; resurrexisse autem Christum propria fides est christianorum. Si enim confitearis ait apostolus in ore tuo, quia dominus est Iesus, et credideris in corde tuo, quia deus illum suscitavit a mortuis, salvus eris. Quia ergo ex ista resurrectionis fide iustificamur, ideo et illud de Christo apostolicum est, quia mortuus est propter delicta nostra et resurrexit propter iustificationem nostram. p. 476,10 Et quia ista resurrectio, quae credita nos iustificat, illa octavi diei circumcisione figurata est, propterea de ipso Abraham, cui primum tradita est, dicit apostolus: Et signum accepit circumcisionis signaculum iustitiae fidei. Ergo et istam circumcisionem inter alias figuras propheticas de Christo scripsit Moyses, de quo ipse dicit: De me enim ille scripsit. Quod autem dicit dominus: Vae vobis, scribae et pharisaei hypocritae, qui circuitis mare et aridam facere unum proselytum; et cum feceritis eum, facitis eum filium gehennae duplo quam vos estis, non quia circumciditur, dixit, sed quod eorum mores imitatur, a quibus imitandis cohibet suos dicens: p. 476,22 In cathedra Moysi sedent scribae et pharisaei: quae dicunt, facite, quae autem faciunt, facere nolite; dicunt enim et non faciunt. In quibus dominicis verbis utrumque debetis advertere, et quantus honor delatus sit doctrinae Moysi, in cuius cathedra etiam mali sedentes bona docere cogebantur, et unde fieret proselytus filius gehennae, non scilicet a pharisaeis verba legis audiendo, sed eorum facta sectando. Hoc ergo dici posset tunc proselyto circumciso, quod Paulus dicit: Circumcisio quidem prodest, si legem custodias. Quia vero ille in non custodienda lege pharisaeos imitabatur, fiebat filius gehennae, propterea, quantum arbitror, duplo quam illi, quia hoc neglegebat implere, quod propria voluntate susceperat, non ex Iudaeis natus, sed sponte Iudaeus factus. p. 477,8