Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book X/Chapter 18

Chapter 18.—Against Those Who Deny that the Books of the Church are to Be Believed About the Miracles Whereby the People of God Were Educated.

Will some one say that these miracles are false, that they never happened, and that the records of them are lies?&#160; Whoever says so, and asserts that in such matters no records whatever can be credited, may also say that there are no gods who care for human affairs.&#160; For they have induced men to worship them only by means of miraculous works, which the heathen histories testify, and by which the gods have made a display of their own power rather than done any real service.&#160; This is the reason why we have not undertaken in this work, of which we are now writing the tenth book, to refute those who either deny that there is any divine power, or contend that it does not interfere with human affairs, but those who prefer their own god to our God, the Founder of the holy and most glorious city, not knowing that He is also the invisible and unchangeable Founder of this visible and changing world, and the truest bestower of the blessed life which resides not in things created, but in Himself.&#160; For thus speaks His most trustworthy prophet:&#160; “It is good for me to be united to God.” &#160; Among philosophers it is a question, what is that end and good to the attainment of which all our duties are to have a relation?&#160; The Psalmist did not say, It is good for me to have great wealth, or to wear imperial insignia, purple, sceptre, and diadem; or, as some even of the philosophers have not blushed to say, It is good for me to enjoy sensual pleasure; or, as the better men among them seemed to say, My good is my spiritual strength; but, “It is good for me to be united to God.”&#160; This he had learned from Him whom the holy angels, with the accompanying witness of miracles, presented as the sole object of worship.&#160; And hence he himself became the sacrifice of God, whose spiritual love inflamed him, and into whose ineffable and incorporeal embrace he yearned to cast himself.&#160; Moreover, if the worshippers of many gods (whatever kind of gods they fancy their own to be) believe that the miracles recorded in their civil histories, or in the books of magic, or of the more respectable theurgy, were wrought by these gods, what reason have they for refusing to believe the miracles recorded in those writings, to which we owe a credence as much greater as He is greater to whom alone these writings teach us to sacrifice?