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The City of God

Chapter 10.--That the Martyrs Who Obtain Many Miracles in Order that the True God May Be Worshipped, are Worthy of Much Greater Honor Than the Demons, Who Do Some Marvels that They Themselves May Be Supposed to Be God.

Here perhaps our adversaries will say that their gods also have done some wonderful things, if now they begin to compare their gods to our dead men. Or will they also say that they have gods taken from among dead men, such as Hercules, Romulus, and many others whom they fancy to have been received into the number of the gods? But our martyrs are not our gods; for we know that the martyrs and we have both but one God, and that the same. Nor yet are the miracles which they maintain to have been done by means of their temples at all comparable to those which are done by the tombs of our martyrs. If they seem similar, their gods have been defeated by our martyrs as Pharaoh's magi were by Moses. In reality, the demons wrought these marvels with the same impure pride with which they aspired to be the gods of the nations; but the martyrs do these wonders, or rather God does them while they pray and assist, in order that an impulse may be given to the faith by which we believe that they are not our gods, but have, together with ourselves, one God. In fine, they built temples to these gods of theirs, and set up altars, and ordained priests, and appointed sacrifices; but to our martyrs we build, not temples as if they were gods, but monuments as to dead men whose spirits live with God. Neither do we erect altars at these monuments that we may sacrifice to the martyrs, but to the one God of the martyrs and of ourselves; and in this sacrifice they are named in their own place and rank as men of God who conquered the world by confessing Him, but they are not invoked by the sacrificing priest. For it is to God, not to them, he sacrifices, though he sacrifices at their monument; for he is God's priest, not theirs. The sacrifice itself, too, is the body of Christ, which is not offered to them, because they themselves are this body. Which then can more readily be believed to work miracles? They who wish themselves to be reckoned gods by those on whom they work miracles, or those whose sole object in working any miracle is to induce faith in God, and in Christ also as God? They who wished to turn even their crimes into sacred rites, or those who are unwilling that even their own praises be consecrated, and seek that everything for which they are justly praised be ascribed to the glory of Him in whom they are praised? For in the Lord their souls are praised. Let us therefore believe those who both speak the truth and work wonders. For by speaking the truth they suffered, and so won the power of working wonders. And the leading truth they professed is that Christ rose from the dead, and first showed in His own flesh the immortality of the resurrection which He promised should be ours, either in the beginning of the world to come, or in the end of this world.

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De civitate Dei (CCSL)

Caput X: Quanto dignius honorentur martyres, qui ideo multa mira obtinent, ut deus uerus colatur, quam daemones, qui ob hoc quaedam faciunt, ut ipsi di esse credantur.

Hic forte dicturi sunt etiam deos suos aliqua mira fecisse, bene, si iam incipiunt deos suos nostris mortuis hominibus conparare. an dicent etiam se habere deos ex hominibus mortuis, sicut Herculem, sicut Romulum, sicut alios multos, quos in deorum numerum receptos opinantur? sed nobis martyres non sunt di, quia unum eundemque deum et nostrum scimus et martyrum. nec tamen miraculis, quae per memorias nostrorum martyrum fiunt, ullo modo sunt conparanda miracula, quae facta per templa perhibentur illorum. uerum si qua similia uidentur, sicut a Moyse magi Pharaonis, sic eorum di uicti sunt a martyribus nostris. fecerunt autem illa daemones eo fastu inpurae superbiae, quo eorum di esse uoluerunt; faciunt autem ista martyres uel potius deus aut cooperantibus aut orantibus eis, ut fides illa proficiat, qua eos non deos nostros esse, sed unum deum nobis cum habere credamus. denique illi talibus dis suis et templa aedificauerunt et statuerunt aras, et sacerdotes instituerunt et sacrificia fecerunt; nos autem martyribus nostris non templa sicut dis, sed memorias sicut hominibus mortuis, quorum apud deum uiuunt spiritus, fabricamus; nec ibi erigimus altaria, in quibus sacrificemus martyribus, sed uni deo et martyrum et nostro; ad quod sacrificium sicut homines dei, qui mundum in eius confessione uicerunt, suo loco et ordine nominantur, non tamen a sacerdote, qui sacrificat, inuocantur. deo quippe, non ipsis sacrificat, quamuis in memoria sacrificet eorum, quia dei sacerdos est, non illorum. ipsum uero sacrificium corpus est Christi, quod non offertur ipsis, quia hoc sunt et ipsi. quibus igitur potius credendum est miracula facientibus? eis ne qui se ipsos uolunt haberi deos ab his quibus ea faciunt, an eis qui, ut in deum credatur, quod et Christus est, faciunt quidquid mirabile faciunt? eis ne qui sacra sua etiam crimina sua esse uoluerunt, an eis qui nec laudes suas uolunt esse sacra sua, sed totum, quod ueraciter laudantur, ad eius gloriam proficere in quo laudantur? in domino quippe laudantur animae eorum. credamus ergo eis et uera dicentibus et mira facientibus. dicendo enim uera passi sunt, ut possint facere mira. in eis ueris est praecipuum, quod Christus resurrexit a mortuis et inmortalitatem resurrectionis in sua carne primus ostendit, quam nobis adfuturam uel in principio noui saeculi uel in huius fine promisit.