On Care to Be Had for the Dead

by Augustine of Hippo, A.M. Overett (Editor), Rev. H Browne MA (Translator)

"LONG time, my venerable fellow-bishop Paulinus, have I been thy Holiness’s debtor for an answer; even since thou wrotest to me by them of the household of our most religious daughter Flora, asking of me whether it profit any man after death that his body is buried at the memorial of some Saint. This, namely, had the said widow begged of thee for her son deceased in those parts, and thou hadst written her an answer, consoling her, and announcing to her concerning the body of the faithful young man Cynegius, that the thing which she with motherly and pious affection desired was done, to wit, by placing it in the basilica of most blessed Felix the Confessor. Upon which occasion it came to pass, that by the same bearers of thy letter thou didst write also to me, raising the like question, and craving that I would answer what I thought of this matter, at the same time not forbearing to say what are thine own sentiments. For thou sayest that to thy thinking these be no empty motions of religious and faithful minds, which take this care for their deceased friends. Thou addest, moreover, that it cannot be void of effect that the whole Church is wont to supplicate for the departed: so that hence it may be further conjectured that it doth profit a person after death, if by the faith of his friends for the interment of his body such a spot be provided wherein may be apparent the aid, likewise in this way sought, of the Saints." - Saint Augustine, On Care To Be Had For The Dead

Genres: Theology

42 pages, Paperback

First published January 1, 400

About the author

Early church father and philosopher Saint Augustine served from 396 as the bishop of Hippo in present-day Algeria and through such writings as the autobiographical Confessions in 397 and the voluminous City of God from 413 to 426 profoundly influenced Christianity, argued against Manichaeism and Donatism, and helped to establish the doctrine of original sin.

An Augustinian follows the principles and doctrines of Saint Augustine.

People also know Aurelius Augustinus in English of Regius (Annaba). From the Africa province of the Roman Empire, people generally consider this Latin theologian of the greatest thinkers of all times. He very developed the west. According to Jerome, a contemporary, Augustine renewed "the ancient Faith."

The Neo-Platonism of Plotinus afterward heavily weighed his years. After conversion and his baptism in 387, Augustine developed his own approach to theology and accommodated a variety of methods and different perspectives. He believed in the indispensable grace to human freedom and framed the concept of just war. When the Western Roman Empire started to disintegrate from the material earth, Augustine developed the concept of the distinct Catholic spirituality in a book of the same name. He thought the medieval worldview. Augustine closely identified with the community that worshiped the Trinity. The Catholics and the Anglican communion revere this preeminent doctor. Many Protestants, especially Calvinists, consider his due teaching on salvation and divine grace of the theology of the Reformation. The Eastern Orthodox also consider him. He carries the additional title of blessed. The Orthodox call him "Blessed Augustine" or "Saint Augustine the Blessed."

Santo Agostinho

Reviews

[Brian Eshleman · Rating 3 out of 5]

I can pigeonhole Scripture based on what I perceived to be its main topic at the time I read. Augustine has such divinely aided encyclopedic recall that he can use the Word adeptly to address a secondary subject, as here.

[Alan · Rating 5 out of 5]

St. Augustine's little work here is one of many he collected and compiled in his late life for his ''Retractions.'' The corpus is a mix of considerations, commentaries, explanations, elaborations, or corrections from his past works, rather than just simply omitting everything he wrote that was dedicated to be penned under that title. NewAdvent is a good website that tells you what was edited or later commented on. In this case, there seems to be hardly any note other than his acknowledgement that he made the work, the reasoning for it, and how the book begins. He covers various topics which includes:

- The purposes of holy sites such as memorials or tombs dedicated or for the faithful;
- Intercession of the Saints (which he very much was a proponent of);
- [The existence of] Prayers for the dead and votive masses;
- The reason for Christian burial and care for post-mortem remains;
- The authority of the Church and the scriptures that are used to advance in knowledge about the next life (which I find cool that he uses Sirach, Tobit, and Maccabees);
- The possibility of receiving visions of the deceased;
- Making a further distinction about those visions that are true and genuine with those that are false and erroneous;
- The discussion on post-mortem knowledge, commenting on Lazarus and the rich man, including also private episodes;
- Whether it merits a faithful Christian if they be buried in a sanctified placed with a patron saint compared to any other

It's a very short work, so I would recommend it to get a very ''casual'' St. Augustine.
Here are some of my favorite quotes:

''. . . what other considerations move me, to which I think meet to answer, do thou for a short space attend. In the books of the Maccabees we read of sacrifice offered for the dead. Howbeit even if it were no where at all read in the Old Scriptures, not small is the authority, which in this usage is clear, of the whole Church, namely, that in the prayers of the priest which are offered to the Lord God at His altar, the Commendation of the dead has also its place.''

''Many bodies, then, of Christians the earth has not covered: but none of them has any separated from heaven and earth, the whole of which He fills with presence of Himself, Who knows whence to resuscitate that which He created. It is said indeed in the Psalm, 'The dead bodies of your servants have they given for meat unto the fowls of the heaven, the flesh of your saints unto the beasts of the earth: they have shed their blood like water round about Jerusalem, and there was no man to bury them': but more to heighten the cruelty of them who did these things, not to the infelicity of them who suffered them. For, however, in sight of men these things may seem hard and dire, yet 'precious in the sight of the Lord is the death of His saints'.''

''Yet it follows not that the bodies of the departed are to be despised and flung aside, and above all of just and faithful men, which bodies as organs and vessels to all good works their spirit has holily used. For if a father's garment and ring, and whatever such like, is the more dear to those whom they leave behind, the greater their affection is towards their parents, in no wise are the bodies themselves to be spurned, which truly we wear in more familiar and close conjunction than any of our putting on.''

[In explaining why it is good, pious, wholesome, and divinely approbated that this good work be accomplished] - ''Tobias also, to have by burying of the dead obtained favor with God, is by witness of an Angel commended. The Lord Himself also, about to rise on the third day, both preaches, and commends to be preached, the good work of a religious woman, that she poured out a precious ointment over His limbs, and did it for His burial: and they are with praise commemorated in the Gospel, who having received His Body from the cross did carefully and with reverend honor see it wound and laid in the sepulchre. These authorities however do not put us upon thinking that there is in dead bodies any feeling; but rather, that the Providence of God (Who is moreover pleased with such offices of piety) does charge itself with the bodies also of the dead, this they betoken, to the intent our faith of resurrection might be stayed up thereby.''

''If this be true, doubtless also the providing for the interment of bodies a place at the Memorials of Saints, is a mark of a good human affection towards the remains of one's friends: since if there be religion in the burying, there cannot but be religion in taking thought where the burying shall be. But while it is desirable there should be such like solaces of survivors, for the showing forth of their pious mind towards their beloved, I do not see what helps they be to the dead save in this way: that upon recollection of the place in which are deposited the bodies of those whom they love, they should by prayer commend them to those same Saints, who have as patrons taken them into their charge to aid them before the Lord.''

''When therefore the mind recollects where the body of a very dear friend lies buried, and thereupon there occurs to the thoughts a place rendered venerable by the name of a Martyr, to that same Martyr does it commend the soul in affection of heartfelt recollection and prayer. And when this affection is exhibited to the departed by faithful men who were most dear to them, there is no doubt that it profits them who while living in the body merited that such things should profit them after this life. But even if some necessity should through absence of all facility not allow bodies to be interred, or in such places interred, yet should there be no pretermitting of supplications for the spirits of the dead: which supplications, that they should be made for all in Christian and catholic fellowship departed, even without mentioning of their names, under a general commemoration, the Church has charged herself withal; to the intent that they which lack, for these offices, parents or sons or whatever kindred or friends, may have the same afforded unto them by the one pious mother which is common to all.''

''When therefore the faithful mother of a faithful son departed desired to have his body deposited in the basilica of a Martyr, forasmuch as she believed that his soul would be aided by the merits of the Martyr, the very believing of this was a sort of supplication, and this profited, if anything profited. And in that she recurs in her thoughts to this same sepulchre, and in her prayers more and more commends her son, the spirit of the departed is aided, not by the place of its dead body, but by that which springs from memory of the place, the living affection of the mother.''

''Stories are told of certain appearances or visions, which may seem to bring into this discussion a question which should not be slighted. It is said, namely, that dead men have at times either in dreams or in some other way appeared to the living who knew not where their bodies lay unburied, and have pointed out to them the place, and admonished that the sepulture which was lacking should be afforded them.''

''. . . the providence of God, Who makes good use of both good things and evil, according to the unsearchable depth of His judgments? Whether thereby the minds of mortals be instructed, or whether deceived; whether consoled, or whether terrified: according as unto each one there is to be either a showing of mercy, or a taking of vengeance, by Him to Whom, not without a meaning, the Church does sing of mercy and of judgment. Let each, as it shall please him, take what I say.''

''Which things being so, let us not think that to the dead for whom we have a care, anything reaches save what by sacrifices either of the altar, or of prayers, or of alms, we solemnly supplicate: although not to all for whom they are done be they profitable, but to them only by whom while they live it is obtained that they should be profitable.''

''God Almighty, Who is every where present, neither bounded in with us nor remote from us, hearing and granting the Martyrs' prayers, does by angelic ministries every where diffused afford to men those solaces, to whom in the misery of this life He sees meet to afford the same, and, touching His Martyrs, does where He will, when He will, how He will, and chiefest through their Memorials, because this He knows to be expedient for us unto edifying of the faith of Christ for Whose confession they suffered, by marvellous and ineffable power and goodness cause their merits to be had in honor.''

[Maxime N. Georgel · Rating 2 out of 5]

# Contexte

Paulin, évêque de Noles, questionne Augustin sur une situation fort particulière. Dans sa ville, Félix était mort pour la foi en 260 et non seulement son monument funèbre était l'objet de la vénération publique mais beaucoup de familles pieuses désiraient ardemment enterrer leurs défunts dans son enclos. Une veuve ayant perdu son fils unique et demandant à Paulin ce privilège, Paulin fut amené à demander à Augustin ce qu'il pensait de cette pratique.

# Contenu

Augustin répond que la sépulture n'est d'aucun avantage pour celui qui est mort. Autrement, les martyrs dont les restes ont été dispersé aux 4 vents ou jetés en pature aux bêtes auraient subi ici un grand malheur. Or si les martyrs ont appris à dédaigner les souffrances de leur corps durant leur vie, ce n'est pas pour qu'ils soient laisés ensuite par le mal que l'on fait à leur corps après leur mort. Toutefois, une sépulture est utile en trois choses :

1. Tout comme nous sommes attachés à tel vêtement, accessoires ou objets ayant appartenu à un proche décédé, nous devons avoir, nous les vivants, le plus grand soin du corps du défunt, qui lui est bien plus intime que n'importe quel habit. C'est une marque d'honneur que la Parole elle-même reconnait lorsque l'on voit les patriarches, les prophètes ou les rois donner des instructions sur la façon dont il convient qu'on les enterre. Cet attachement n'est pas prescrit par Dieu mais il est naturel.
2. Cela témoigne de notre espérance en la résurrection de la chair.
3. Cela encourage ceux qui restent à prier pour le défunt, à avoir son souvenir sous les yeux (d'autant plus quand son modèle excite la piété). Oui, à cette époque, on priait déjà pour l'âme des morts. Je me demande si cela implique une doctrine du purgatoire. Car il est inutile de prier pour une personne damnée et tout aussi inutile de prier pour une personne déjà dans la gloire. Mais s'il y a purgatoire, à moins de ne le concevoir que dans un sens "purificateur" sur le plan éthique, il y a une doctrine des mérites pour le salut. J'aurai sûrement l'occasion de préciser le point de vue d'Augustin ici, la cohérence de sa réflexion sur ce sujet en comparant avec ses autres écrits. Augustin précise toutefois que les prières pour les défunts n'ont d'utilité qu'en lien avec leur vie ici-bas. C'est-à-dire qu'on ne peut pas, par nos prières, sauver une personne qui s'est montrée indigne de la vie bienheureuse. Plus encore, Augustin parle de recommander à un saint, par des prières, le défunt en question. Là encore j'aimerai pouvoir tracer le développement de cette pratique plus exactement mais je ne le peux pas encore. Il mentionne aussi les prières liturgiques pour les morts dites au cours de la Cène.

En tout cela donc, la sépulture est utile, non pas tant pour celui qui est mort que pour ceux qui restent. "Les vivants y trouvent une consolation" (IV 6.).

Augustin traite ensuite de l'apparition des morts aux vivants (notamment dans les rêves). Il propose que ce n'est pas l'âme des défunts que nous voyons, mais leur image. Il appuie cela en disant que des gens bien en vie nous apparaissent aussi en rêve et que nous ne nous imaginons pas pour autant de cela que c'est leur âme qui est venue nous visiter mais uniquement notre imagination qui nous les rappelle. Il répond à ceux qui avancent tel rêve qu'ils ont eu où un défunt leur a donné une indication qui s'est trouvée être exacte en disant qu'il connait des histoires similaires où des vivants sont apparus en rêve. Il propose, sans l'affirmer, qu'il se pourrait bien que des anges utilisent ces rêves pour nous faire germer des idées. Il en est de même des visions que certains ont dans des transes, des maladies ou des délires selon lui.

Augustin passe ensuite à la connaissance que les morts ont de notre monde. Il montre par plusieurs arguments que les morts ne connaissent pas les affaires de ce monde :

1. Ezechias ne se serait pas réjouit de mourir avant de voir le malheur de Jérusalem, si c'était pour le voir après sa mort et en être attristé.
2. Les morts ne seraient pas dans une béatitude parfaite s'ils voyaient nos malheurs.
3. "Si les âmes des morts s'intéressaient aux affaires de ce monde et nous parlaient elles-mêmes quand elles se montrent à nous pendant le sommeil, ma pieuse mère, pour ne pas citer d'autres personnes, ne me quitterait pas une seule nuit, elle qui m'a suivi sur terre et sur mer pour vivre avec moi." (XIII. 16.) LOL !

Il répond ensuite à une objection : La parabole du riche et Lazare ne le contredit pas. Le riche ne se soucie pas de ses frères restés parce qu'il aurait appris quelque chose sur eux alors qu'il était mort mais parce qu'il se souvient d'eux.

Augustin propose donc que les morts ne connaissent les choses d'ici bas que par souvenir, ou en parlant avec les nouveaux décédés, ou par les anges, ou par une révélation que l'Esprit aurait jugé utile de leur faire. De même, si les morts interviennent dans notre vie, suite à une prière, ce n'est pas par leur pouvoir naturel puisqu'ils ne le peuvent pas mais peut être par les anges ou par l'Esprit. "C'est une question qui dépasse mon intelligence" précise Augustin (XVI. 20.).

# Réflexion

On peut être assez surpris de voir le rapport que ces chrétiens entretenaient avec les morts et c'est une question que je veux étudier plus à fond. Je relève toutefois que j'ai rarement vu Augustin si modéré dans ses affirmations, s'appuyer si souvent sur des anecdotes et histoires entendues (il en cite un bon nombre) plutôt que sur des arguments rationnels ou des preuves formelles tirées des Écritures. Il y a, à mon avis, le terreau d'une superstition qui aura des effets désastreux dans l'histoire de l'Église dans ces quelques réflexions, certes prudentes, qu'avaient les chrétiens dès cette époque. Pire encore, il y a dans certaines de ces conceptions, si elles étaient considérées comme certaines et importantes, de quoi réorganiser et redéfinir la sotériologie entière. Il me reste à déterminer si elles l'avaient déjà fait ou si elles apparaissent plutôt chez Augustin comme un élément étranger qui n'est pas encore intégré dans un système bien pensé, ce qui est probable quand on considère la prudence avec laquelle il avance ces choses.

# Édition

J'ai encore lu cet ouvrage dans la Bibliothèque Augustinienne, toujours aussi sympathique à utiliser, tant pour ses notes que ses introductions.

[Tamiris Crepalde · Rating 5 out of 5]

Uma grata surpresa esse pequeno tratado redigido em 421! Como cristã crescida entre as igrejas católica e evangélica, ainda fico intrigada e surpresa ao me deparar com pensamentos e questionamentos tão antigos e que conversam de forma tão perfeita com os ensinamentos da Doutrina Espírita, compilada em 1857 por Hippolyte Léon Denizard Rivail (Allan Kardec).

Os estudos realizados dentro do meio da Doutrina Espírita não são indiferentes à elevada posição ocupada pelo espírito superior de Santo Agostinho, pelo contrário, são inúmeras as vezes que suas escritas, pensamentos e crenças servem de base para construção de debates, argumentações e palestras e já há muito me sentia curiosa por conhecer sua escrita.

Fiquei extremamente feliz em começar por este pequeno livro que, apesar do tamanho, me permitiu conhecer um pouco mais a elevada fé de Santo Agostinho mas também sua racionalidade, seu posicionamento humilde em admitir que não possui todas as respostas, sua disposição em aprender com quem possuísse resposta às suas perguntas. Racional, tratando de questões que por vezes afloram as paixões humanas, ele busca retornar os pensamentos do seu interlocutor aos diversos ensinamentos de Cristo, dos apóstolos e dos mártires sobre a validade das ações tomadas antes e após a morte.

Mas o capítulo que mais me fascinou foi, sem sombra de dúvidas, o que trata das 'Condições do relacionamento entre mortos e vivos'. Principalmente pela grande similaridade com os ensinamentos da Doutrina Espírita, os pontos de concordância e até mesmo como muitas vezes utilizamos termos diferentes para explicar uma crença com linguagem, palavras e termos distintos e, ainda sim, caímos na mesma lógica, na mesma crença intrínseca. Como nos dividimos tanto em nossas crenças, atribuindo rótulos a outros que possuem crenças tão sobrepostas às nossas e, ao invés de debatermos produtivamente sobre como essas semelhanças nos aproximam, focamos em utilizar sempre os pontos divergentes com intuito de nos afastarmos. Eu tenho desenvolvido o hábito de buscar as semelhanças que me aproximam dos meus irmãos em Deus, afim de que possa me aproximar cada vez mais d'Ele.

Por fim vou deixar registrado um trecho que me aqueceu o coração, um destaque de santo Agostinho à uma palavra do Apóstolo Paulo:

"Sim, repito, essa é uma questão muito elevada para que eu possa atingi-la e muito complexa para que possa escrutá-la a fundo.
Das duas hipóteses de sermos atendidos, que indiquei, qual será a verdadeira? Talvez, os dois processos sejam empregados sucessivamente. Assim, às vezes os mártires atendem-nos com presença pessoal, e às vezes por mediação dos anjos que tomam sua forma. Não ouso decidir e preferiria esclarecer-me junto a homens doutos que o saibam. [...]
'Cada um recebe o dom de manifestar o Espírito para utilidade de todos. A um, o Espírito dá a mensagem da sabedoria; a outro, a palavra da ciência segundo o mesmo Espírito; a outro, o mesmo Espírito dá a fé; a outro ainda, o único e mesmo Espírito concede o dom das curas; a outro, o poder de fazer milagres; a outro, a profecia; a outro, o discernimento dos espíritos; a outro, o dom de falar em línguas; a outro ainda, o dom de as interpretar. Mas isso tudo, é o único e mesmo Espírito que o realiza, distribuindo a cada um os seus dons conforme lhe apraz.' (1Cor 12,7-11)
Ora, entre todos esses dons enumerados pelo Apóstolo, quem recebeu o dom do discernimento dos espíritos é esse que conhece, como é preciso conhecer, estas questões, sobre as quais estamos a tratar." - Santo Agostinho

[B]

In this very short treatise, St. Augustine answers the question of whether it is profitable to be buried at the tomb of a saint. His responses explore the nature of the resurrection of the dead, the importance of praying for the dead, and the (relative) appropriateness of burial. He also provides some interesting speculations on the import of dreams and visions. He cites "the books of the Maccabees" (2 Macc 12:44-46) for biblical warrant for praying for the dead and also regards it as supported by the practice of "the whole Church". I regard the book as a glimpse into a less developed form of Catholicism.

[Cassidy · Rating 3 out of 5]

“No man ever hated his own flesh” interesting read, was referenced as inspiration for Carmilla which was also a good read !

https://www.fourthcentury.com/on-the-...

[Gustavo Nascimento · Rating 5 out of 5]

Na verdade uma carta de Santo Agostinho respondendo a um bispo de outra cidade sobre o benefício de enterrar os mortos juntos aos mártires, a partir daí há uma reflexão sobre a morte em si e a relação dos vivos com os mortos. O que é muito interessante é como a escrita é bem acessível ao leitor dos dias de hoje. A maneira filosófica com que Santo Agostinho tenta responder as perguntas apoiado na lógica , muitas vezes indo contra as supertições e supostos milagres, ainda assim abraçando a fé cristã o torna um dos meus autores preferidos da Igreja Católica.