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见证综合 【从酒徒到使徒】美国有一个年轻律师，办案精明，业务隆盛。他有一个好友是虔诚的基督徒。某天两人相聚吃饭时，好友突然问他说：「我很久就想问你一件事，又不好意思开口。」律师答曰：「今天请你直言。」于是这个好友便问道：「为何你还不信耶稣？」律师低头片刻说：「我读过一点圣经，也知道醉酒的人不能进天国，我却是不醉也不归！」这个基督徒遂打开圣经，念以赛亚五十三章六节给他听，说：「你和我都像迷羊，偏行己路，但我们的好牧者处处在寻找我们。只要你悔改，他必救你脱离酗酒的锁链。」就在那一天，律师接受耶稣做他救主，且滴酒不再沾，他是谁？就是以后被主重用的司可福牧师（C.I.Scofield,1843～1921）。他信主后勤读圣经，先后担任牧会及神学院教授。最重要的是一九○九年由牛津大学出版的「司可福圣经注释」，他用了七年时间完成这串珠圣经巨著，成为今日各种串珠圣经版本之先驱。另一贡献即编印一套圣经函授课程，学生遍布全球。一九五○年由成寄归牧师翻译中文。司可福的故事印证上帝不仅能改变一个人的生命，也能使他成为贵重的器皿。——张钦煌《小吗哪》 【另一个保罗】约翰·纽顿（J.Newton）生在一个英国海员家庭，母亲是虔诚基督徒，常教小孩子背经句。才七岁时母亲即辞世，父亲便把他带上船航行四海，也因此染上游荡生活，吃喝赌骗，无恶不作，且远至非洲贩卖黑奴。有人送他福音单张，他当众践踏于地。三十岁时回国当海潮测量员，也在同一年悔改信主。纽顿一生唯读过两年书，故利用下班时间勤读神学、拉丁文、希伯来文及希腊文。四年后在伦敦圣公会牧会。他写了许多圣诗，最感动人的是「奇异恩典Amazing Grace」（校园一集9），描写了他浪子回头的见证。因其悔改经过很像使徒保罗，以后的讲道也都强调罪人必须彻底悔改重生，被称为另一个保罗。他八十二高龄安息前，自写墓志曰：我纽顿系一牧师，但前曾放荡，敌对基督，贩卖奴隶，然而却蒙主怜悯、保守、赦罪，并被派传扬救恩，这救恩是我从前极力想要消灭的。（提前一：13～14）——张钦煌《小吗哪》 【律法和爱心】在我所作的见证中，有一件最使人注意的事，就是在一八八三年到一八八四年，当那可敬可爱神的使者慕迪和孙盖到伦敦的东部来时。那里的大会堂是盖在居民稠密的中心点，就是上千的工人在工厂中作工和住宿的地方。某礼拜一，是他们预定对无神派、怀疑派，及各等自由思想家讲道。 那时，却亦使勃兰特拉夫，是无神派中的首领而称雄于当时者，他一知有这样的聚会，就吩咐凡他所设立的各会所，在那晚上，全行关闭，并叫所有的会友，都到会堂里去。这样作，就有五千人从各处来到，占满了座位。 开会的时刻是比平常早些。唱完第一首诗后，慕迪请他们拣选他们所欢喜唱的诗，这种发问，不过引起好多笑声，因为无神派的人是诗和歌都没有的。慕迪是讲：『据我们的仇敌自己断定；他们的盘石不如我们的盘石。』（申二二：33.）他就滔滔不绝的讲起来了。从他的经历中，讲到基督人和无神派在他们临终时，他所受感的事实，也让这班人自己断定是谁把他的信心和盼望放在最好的根基上。 厌恶的眼泪，是从许多人的眼中挤出来了。这一大群的人，有顶深刻顶坚决向神的反抗印刻在他们的面容上的，面向着那攻击他们最弱点——就是他们的心和他们的家——的烈火。但在这篇道理讲完后，人必要想这是无济于事的，因为并未触动他们的智慧或评议的才能，也没有使他们有所信服。 尽末了，慕迪说：『我们站起来唱「惟信靠主」，我们唱的时候，请招待员把门都开了，使凡愿意离开的人可以出去，此后我们要为了那些要到救主面前去的人，有平常问道的聚会。』照我想来：『一切的人都要狼狈而去，不过是剩下一所空屋而已。』然而正相反的，那五千人起来唱诗后，仍坐下，并无一人离座。 我不能我不要 以后又是怎样呢？慕迪就说：『我要把四件事——接受、相信、倚靠、得着主——解说给你们听。』一大阵讥笑是显露在他们的面上。对于『接受』讲了还没有几句话，他有一个请求：『谁要接受主呢？只要说「我要」。』从在会堂后面沿边站着的人群中答应他。有一人咆哮说：『我不能！』慕迪就回答他说：『朋友，你是说实话的；我欢喜说实话。听着中，在聚会完毕之前，你就要说「我能」了。』 然后他解说第二件事『相信』，就提出他第二个请求：『谁愿意说「我要信主？」』从靠边的人中，就有几个人回答他，直到一个伟大的人，就是他们会中的领袖人物，喊叫说——『我不！』大量的慕迪，被温柔和慈悲所胜，含泪带笑地说出断续的话来是：『对每个在这里的人，今晚就是要有「我要」或是「我不要」的决定阿！』 无神派是失败了 忽然他使众人注意到他所讲浪子的故事，他说：『争战所注重的，不过是在乎意志。当那少年人说「我要起来，」就打了胜仗，因为他已经折服他的意志；并且今晚就是凭依在这一个最要点上。各位，你们的英雄，就是说「我不要」的人，是在你们中间。我要凡在此信他——说我不要的人——是应当跟从的，这人，请站起来说「我不要」。』众人默默不语，屏气无声，也无人起立。慕迪大声说：『感谢神，无人说「我不要」。现在，有谁说「我要」呢！』 立刻圣灵好像把这一大群人从耶稣基督仇敌的捆绑里释放了，有五百人跳起来，满面流泪的喊着说，『我要，我要。』屋中空气是改变了，仗是打胜了。 刻间聚会告终；就开始作布道的工夫，从那一晚上到这礼拜的末了，因着折服他们的意志，约有二千人从仇敌的队伍中出来，进入基督的军队中。他们听见主说：『起来走罢』，就此跟从他。这工作的永久，就是在数年后仍是可证的，从此那些无神派会中不再有他们的脚迹。神因他的怜悯和大能，用福音把他们从其中救出来了。——倪柝声《造就故事（卷二）》［译］ 【与慕勒一点钟的谈话】查理马逊牧师，曾于慕勒晚年的时候，往见慕勒与他作一点钟的谈话，蒙他的训益不浅，遂述他们谈话经过去（以下是查理牧师自述）。 一年夏天我去见慕勒。遂到毕力士都山上，慕勒所盖的孤儿院。院的建筑，极为宏伟可观，建筑费可达六十余万元（美金）。孤儿二千余人。院屋共五座。第三座即慕勒的住屋。我遂到他的门前，摇门铃。不久一孤儿出，问我来意，就领我到谈话室里。那时慕勒已经九十一岁了。我一见慕勒就生起恭敬的心，正如利未记第十九章卅二节所说：『在白发人面前，你要站起来，也要尊敬老人。』 慕勒看见我，就和我握手，表示欢迎。我们对于神所尊重的仆人，每却见他的面，但是见他的面，还不如和接触，一瞻他的丰采，彼此神投意通那样好。我和慕勒那回的见面谈话，真是有这样的光景。他开诚教训我、勉励我，并与我祷告，把他所得的恩典分给我。那样的谈话，真令我不能忘却。 在那一点钟中，我就知道慕勒所得属灵能力的秘诀。他说：『神是何等诚实的，他未尝忘记了他一切的应许。他没有一次亏负我。七十年来，关于此处工作的需用，他都完完全全的供给了。收养的孤儿，至今已达九千五百多人。他们未曾饿过一次。并且他们所吃的，都非下等的饭菜。有时我们一文俱无，似乎不能过日，但到我们急需之时，天父的供给就到了。 神加我力量，使我单单的倚靠他。我靠祈祷所得的款，至今共有一千四万镑。每年我们费用，至少五万镑，均由祈祷而来，未尝向人提捐。神自己能感动他儿女的心，使他们帮助我们。当我们祈祷的时候，神就作工，神真是可靠的，感谢赞美他。』 我就问说：『慕勒，我曾读过你的历史，觉得你之信心，常经许多试炼。现在还是那样么？』他说：『是的。而且我的难处。现在比从前还多。除了我们经济的困难，还有许多的难题，就如聘请合用的工人，帮助我们的工夫，安排合宜的地方，安顿续来的孤儿等等。因孤独陆续而来，有一次多至数百人。我们的经济，并非常常充足。我们的难处，当不难见到。 但是我们当困难的时候，总是专心祷告，信靠我们的主。前一礼拜我们的款将竭，我就请我同工的朋友，恳切祷告。过不多时，就有人送一百镑来，不久又接到二百镑，后又接到一千五百镑。我们的主，真是可靠的，因他说：「我总不离开你，也不丢弃你。」（来十三：5.） 我们可以大胆仰望他，为我们成就大事。他的能力，是无可限量的。愿一切的赞美归于他荣耀的名。他为我们成就了大事，我们要赞美他。他为我们成就了小事，我们也要赞美他。主给我一万二千镑，我赞美他。主给我六个便士，我也赞美他。』 我又问说：『慕勒，你曾储下款项来么？』他就答说：『这是太愚拙的法子。若我储下未项来，当我缺乏的时候，我怎能求告主呢？主将对我说：「慕勒，你把你所储蓄的拿出来。」我从来没有作储蓄的意思。我们的款乃储蓄在天上。永生的神，是我们的一切。我信他能给我二十个便士，我也信他能给我数千镑。我们信靠他，总不至于徒然「投靠他的人有福了。」（诗卅四：8.）』 我又问说：『由此看来，慕勒所有的款，都是用在主的工作上，未尝留下为自己的用处么？』慕勒一闻此言，就轻轻的把他的外衣解松，方方正正的坐着，面貌上呈出一种安静默想的样子。两个眼睛，直视我的面上。那时他那样尊重可敬的面貌，和那明亮不昏的眼睛。直感动了我的心。不止读了一篇美好的讲道稿。 不久，他就慢慢的，由他身上取出一个钱包来，交在我的手里，说：『凡我所有的，都在这里。就是一文钱，我也不敢留为自己的用处。无论何时，我接来一项的款，我就献给神。有一次，我接到一千镑，我也不以为自己的。此款乃属于我所事奉的神的。我不敢为自己留下什么，恐怕羞辱了满有恩慈并为万有所属的主。』我就把那钱包还他，他就告诉我，钱包中所存的钱若干。 慕勒虽然年纪高了，仍然热心为主作工。他说他传道所经过的地方，有四十国。旅行中一切的需用，都是由主供给。来听道的男女，多从各国而来，每次千余。他的题目，多注重简明福音的要道；并勉励信徒全心信靠真活的神。传道之前，他就迫切祈祷，求主赐他信息。有时他到了讲台上，主的信息才到。有时他费了一礼拜的工夫，等候主的面前，要得他的信息。 我又问说：『慕勒，由此看来，你每天跪着祷告的时候多么？』他答说：『我每天总要用些时候，跪着祷告。但我无时不在祷告的灵里。或走路、或躺下、或起来，我都是祷告。主常常听我的祈祷。我的祷告，蒙了允准，不晓得有几千万次。每遇一事，既确实知道了主的旨意如何，就恳切祈求，直到这事成就。从没有祈祷了许久，又停止了的。』他说到这里，他的声音甚为雄壮，面上显出喜乐。 慕勒又说：『多少的灵魂，因我的祷告蒙了拯救。在天上我能遇着千万。祷告的秘诀，就是不要灰心，总要常常祈求，直到蒙主应许。我曾天天为我朋友的两个儿子祈祷，至今已五十二年，他们还未得救。但我信他们将来必得救。我靠着神永更改的应许，我的祷告必成就，现时神的儿女，最大的错处，就是不能忍耐着一直的祈求。 我们的主，真是仁慈满有恩典的。他虽然住在天上，也肯与我们卑微的人交通。我不过是一个污秽可怜的罪人，不配蒙主的恩典，但他听我的祷告，不下几万次。他赏赐给我的，真是过于我所想所求的。主且用我作他的器皿，引导人走真理的路。我不洁的嘴，也曾传述主荣耀的福音，使更多人蒙了救恩。』 我又问说：『慕勒初办孤儿院的时候，曾想到此院有如今日这样的发达否？』慕勒遂略略为我述孤儿院的缘起。并说：『我只信神是与我同在的，他必引导他的子民，走从来所未走的路程。神的同在，是我的倚靠。我惟专心仰望他。我自己不过一失丧的罪人，我所配有的，就是地狱。惟主恩浩大，拯救了我。我得救以后，虽然我的旧生命还在，但我已脱离了罪的生活。恨恶罪恶，和喜爱圣洁的心，均天天在我里面增长。』 我又问说：『慕勒事奉多年，曾遇及使疲倦灰心的事否？』他说：『我曾遇及许多这样的事。但我信靠神我的心安息在他的应许中。他所说：「疲乏的他赐能力，软弱的他加力量」（赛四十：29.）的话真是可信的。在六十二年前，我在一处讲道。自觉讲的不好，不能造就人。惟数年后，我闻有十九人因那次所讲的蒙了恩典。』 我又说：『慕勒，我也多次灰心，今惟望主施恩，赐我力量。慕勒有何劝勉就望赐教。』慕勒说：『亲爱的兄弟，主必用你、祝福你，只要你仍旧向前。第一要专心倚靠他。凡事倚靠他的将你自己和你的工作交托在他的手里。你若有何新的作为，就要问此事合于主旨否？是否为荣耀主名而作？若不是为主的荣耀，于你就无益处，你就不可作。若你确实知道，是为主的荣耀，你就可以奉主的名进行，求主成就一切，不可中途灰心，总要多多祈祷。你的心不可注重罪孽，主必不听你。若主的恩典，迟延未到，只要再祈祷。并要托赖主耶稣的功劳。这样，你的工作，和你的祷告，方能蒙神悦纳。』 我听了所言，默然受感，泪夺眶而出。慕勒遂往别的房中，取了一他自己的见证来，书面写了我的名字，要以送我。他去的时候，我就有机会细看他房中的陈设。所有物件均平常适用的物，与慕勒的见证相称。因慕勒常言，凡神的儿女，不可在外观上过于注意。 我们的主，是温柔谦卑的。他在世的时候，连靠头的所在也没有。我们作他的门徒，那可奢华虚费呢？在他书桌上，放一本的圣经。经中字大无串珠，我想这圣经就是他日夜所默想的。他真是神所兴起的人，使世人知道属灵的事并非迁阔。并使人知道，倚靠神有何等的福气。 我与慕勒谈了共一小时。他经历世途九十一年，乃属灵争战中得胜的人。在神前有能力的人，如摩西与神说话与朋友说话一样。所以我在这一点钟里，好似升到天堂了。临别我们跪下祈祷，他的祈祷，十分简单。他说：『愿主更多的祝福在你面前的仆人，也求主引导他，他能将今日所谈论的写出，靠主耶稣的功劳，阿们。』——倪柝声《造就故事（卷二）》［译］ 【抗议派称谓的由来】罗马城遭劫之后，教皇被关牢里。这时德国皇帝当心改教派的势力天天高涨，非加抑制不可。于是他于一五二八年六月二十九日在巴兰塞罗拿（Parcelona）和教皇订一和约，从此不再彼此争执，箭头一同指向改教派。嗣后皇帝写了一封信给选帝候约翰，恐吓他，不让他站在路德一边。教皇也利用他的爪牙，到处设计扑灭改教派。 一次，选帝候约翰和墨兰顿同赴会议，开会之时，皇帝宣布取消一五二六年斯帕尔会议通过的议案。这个意味改教派将要受到攻击逼迫。会毕两人回去，乃集了几十位同人，讨论怎样护卫纯正福音的传扬，决定置一切患难于不顾，背着主的十架，奋勇往前，因为知道将来天上的赏赐是大的。 墨兰顿想出一个方法，就是写一抗议书给皇帝的兄弟佛尔丁南（Ferdinand），他是开会时，皇帝的代表，属罗马教派。他写这封抗议书乃是为着能叫佛尔丁南对于改教有个相当的了解。因着这封抗议书，后来更正教的人就被称为「抗议派」（protestants）。这封抗议书写的日期是一五二九年四月十九日，墨兰顿差派一个人亲递这封信给佛尔丁南。他一看信封，就还给递信人，说：「我不管。」递信的人再三请求，他才收下，随手把信往桌一摆，就打发递信人回去了。 及至下次再行开会，大家对于抗议书的内容一点也不知道，只是谈论一些别的事情。墨兰顿看出抗议书没有得到注意，心中充满了悲感，就说：「现在我们所能作的，只是呼求神的儿子了。」他就是带着这样的心情，会毕离开会场回威腾堡去。 抗议书起稿之时，路德因为当时未在斯帕尔，而未参与。事后他读了，也以为不会有甚么力量。这封抗议书把基督徒划分成为「天主教」和「更正教」（希腊教虽未参与改教，也未承认教皇，仍被看为天主教）。路德始终不赞成倚靠势力来维持真道的彰明。「……万军之耶和华说，不是倚靠势力，不是倚靠才能，乃是倚靠我的灵方能成事」（亚四：6）。「他不争竞，不喧嚷；街上也没有人听见他的声音，……等他施行公理，叫公理得胜；外邦人都要仰望他的名」（太十二：19～21）。——林元度《造就故事真理与灵命》 【耶稣会】当改教风起云涌之际，罗马公教本身也开始警觉，自知如不自我改革，便无法收拾人心。教皇于是召开宗教会议，实行自身改革，除彻底清除各种腐化现象之外，更加强教士的训练，企图重振其威望。 在此自身改革期间，西班牙罗耀拉（Ignatius de Loyola）组织耶稣会，参加的人多半是敦品好学之士，后成天主教的中流砥柱。他们除在欧洲与学传教之外，更远涉重洋，在欧洲以外获得许多信徒。因此直到现在天主教的信徒最多，势力也最大。 耶稣会的设立，一面是为着本身的改革，推广传教事业，一面也是为着逼迫，除灭更正教徒。耶稣会主领异教徒裁判所。他们所认为的异端，就是异于教皇所思所言的教义。——林元度《造就故事真理与灵命》 【约翰喀尔文（John Calvin 一五○九～一五六四）】他在改教史上是仅次于路德的杰出人物。他是一个豪富的法国人。自幼聪颖好学，在巴黎接着上了两家著名大学，学业大告成功。一五三三年，他接受了更正教的教训，因作改教宣传，于一五三四年被政府逐出法国。以后二、三年他游历各处。在施塔斯堡时，他著作「基督教原理」。该书为改教中的杰作。在一六三○年以前，曾用九国语言，再版七十余次，可知其影响力之大。他以后出版的「日内瓦基督徒要学」，也有同样的影响力。 一五三六年他去日内瓦，在那里开办学院，讲解更正教教义，福音真理，吸引各地学者，纷纷地来求教。这些受过他教导的人，也就把福音真理带到各地去了。喀尔文这一派的工作区除瑞士外，还有荷兰和苏格兰；此外英、法也有不少的人相信。苏格兰的长老会，和英国的清教徒，都是属喀尔文这一派。 喀尔文被称为「基督教中最大的神学家」。无神派巨头任南（Renan）称他为「当时代一个最基督化的人物」。他的神学讲论对改教极有助益。 喀尔文除任日内瓦首席牧师外，还兼任市长。他将市府加以改组，由市民选举代表组织市议会，一切政令均须先经市议会讨论同意，后方公布施行。欧洲工商界人士信仰喀尔文派的人较多，因此很多自由城市都由喀尔文派的商人所统治，仿照喀尔文统治日内瓦的办法，设立议会，办理市政。这样，无形中散播了民主思想的种子。——林元度《造就故事真理与灵命》 【约翰诺克斯（John Knox一五一五～一五七二）】他本是苏格兰的一个神甫。约在一五四○年，他就开始以更正教的思想教人。一五四七年被法国军队解往法国，在彼充当划船囚奴约十九个月。后藉英国政府援助，重获自由。一五四九年回到英国继续讲道。一五五三年他去日内瓦，接受喀尔文的教训。 一五五九年，苏格兰上议院请他回苏格兰，带领改教工作。另一面那时苏格兰的政治也需要争取独立。苏格兰女皇玛利亚曾与法王佛兰西斯（Francis）二世联婚（佛氏乃卡塞林底麦地西——Catherine de Medici—的儿子。卡塞林底麦地西是一热诚罗马教徒，也是教皇的一个称心工具，她曾下令于一五七二年八月二十四日夜，圣巴多罗买夜大屠杀更正教徒——休该诺Hugenots—被屠杀者达七万之多。她是三位法王的母亲，佛氏是其一位，在位一五五九至一五六○；查理九世，在位一五六○至一五七四；亨利三世，在位一五七四至一五八九。）因着联婚。法王的权势也就联到了苏格兰。政治受了法王的管辖，更正教就难以在苏格兰立足。幸经诺克斯的工作，一五六○年更正教会在苏格兰创立了。一五六七年法王势力也被逐出苏格兰。——林元度《造就故事真理与灵命》 【“义人必因信得生”（哈2：4）】路德马丁时代，教会因神学观念上的偏差，造成了许多弊端。路德在少年时代，一听见“耶稣”二字，便会全身发抖。这位耶稣不是慈祥的救主，乃是严厉的审判官。为这原因，路德天天心中恐慌，不平安，自知是罪人，无法得拯救，但又没有能力救自己。 【圣法兰西的故事 】“爱是不加害于人的，所以爱就完全了律法”（罗13：10） 【利文斯敦 】“你们要去，使万民作我的门徒。”（太28：19） 利文斯敦的死，对于教会的工作又是一种激励，许许多多的传教团跟随着他的脚迹将真理传进非洲大陆。 ── 佚名《喻道小品》 【司布真的蒙恩经历 】“地极的人，都当仰望我”（赛45：22）
1945年1月27日是奥斯威兹集中营获救的日子，被救的犹太人们收集了所有人身上的金子，打造了一个戒指赠送给赎救他们的辛德勒。但辛德勒却心地说：他恨不得有再多一点的赎金，那就可以再多救一个人了。那些犹太人们对辛德勒甚为感激，他们在戒指环上刻了一句希伯来经文：「拯救一个人的性命，就是拯救了整个世界。」 1995年1月27日是这些犹太人获救五十周年的纪念日，而这段事迹不久前才刚被犹裔美籍导演史蒂芬史匹柏拍成电影《辛德勒的名单》。在这一个纪念日上，有许多犹太人来到奥斯威兹集中营悼念。据闻辛德勒死后葬在耶路撒冷，希伯来大学之纪念馆内放着一本书和一份名单，就是当时辛德勒所赎救的犹太人名单。 ZINZENDORF
In 1722 Count Nicholaus von
Zinzendorf of Saxony founded a colony of pietist believers called
"hernhut," later known as Moravians. He also traveled to America
and set up communities that began to send out missionaries, first to
Greenland, then to the West Indies, then beyond. By the time Zinzendorf died
in 1760 some 300 missionaries, all laypersons, had gone out from the various
colonies. in 1738 when some of the challenges of missionary life had become
clear, Zinzendorf wrote his famous instructions, many of which sound
strangely modern, despite their 18th century language. It is better to send
people into the wide world than to send no one. But you should be warned
about the following temptations: 1. To have even the slightest
dealings with clergymen. Source Unknown. The Order of the Mustard Seed founded
by Count Zinzendorf had three guiding principles, namely: 1. Be kind to all people. Source Unknown. AUGUSTINE
I was weeping in the most bitter
contrition of my heart, when I heard the voice of children from a neighboring
house chanting, "take up and read; take up and read." I could not
remember ever having heard the like, so checking the torrent of my tears, I
arose, interpreting it to be no other than a command from God to open the
book and read the first chapter I should find. Eagerly then I returned to the
place where I had laid the volume of the apostle. I seized, opened, and in
silence read that section on which my eyes first fell: "Not in revelry
and drunkenness, not in licentiousness and lewdness, not is strife and envy;
but put on the Lord Jesus Christ, and make no provision for the flesh, to
fulfill its lusts." No further would I read, nor did I need to. For
instantly at the end of this sentence, it seemed as if a light of serenity
infused into my heart and all the darkness of doubt vanished away. Augustine. The following biographical/devotional
is taken from Prodigals and Those Who Love Them, Ruth Bell Graham,
1991, Focus on the Family Publishing, Page 3-11: Few men are so great that the main
course of history is different just because they lived, thought and spoke.
Saint Augustine is one of those few. He is a great "bridge
personality" of history. Christopher Dawson has written of him, in St.
Augustine and His Age, "He was to a far greater degree than any emperor
or barbarian warlord, a maker of history and a builder of the bridge which
was to lead from the old world to the new." In a little room off the
King's Library in the British Museum a small exhibit is devoted to Augustine,
who lived from A.D. 354 to 430. The exhibit consists chiefly of specimens of
his writings, with copies of works that range from the Dark Ages to the first
scholarly edition in the seventeenth century. The display gives some
indication of his extraordinary popularity throughout the age of faith. Augustine's works were more widely
read than any other author's from the eighth through the twelfth centuries,
and even during the late Middle Ages he was constantly being rediscovered by
clever men. He speaks to this present age as
mightily and sweetly as he spoke to the age of dying Roman Imperialism
because "hearts speak to hearts," and if ever there was a great heart
to speak, it was his, and if ever there were small and frightened hearts who
need his words, they are ours. But Augustine's early life gave no indication
he was to become such a strong voice of faith. He was born in Tagaste, a
small town in what is known today as Algeria, but during his teenage years
his family moved to Carthage in the part of North Africa that belonged to
Rome. His devout mother, Monica, taught her
young son carefully and prayerfully. His brilliance concerned her deeply,
especially when, as a young man, he cast off his simple faith in Christ for
current heresies and a life given over to immorality. Later, Augustine wrote: I could not distinguish between the
clear shining of affection and the darkness of lust. . .I could not keep
within the kingdom of light, where friendship binds soul to soul .. .And so I
polluted the brook of friendship with the sewage of lust. The details of his
sin may differ from ours. (He had a mistress for many years and an
illegitimate son.) But Augustine's story is still the story of many of us:
The loss of faith always occurs when the senses first awaken. At this
critical moment, when nature claims us for her service, the consciousness of
spiritual things is, in most cases, either eclipsed or totally destroyed. It
is not reason which turns the young man from God; it is the flesh. Skepticism
but provides him with the excuses for the new life he is leading. This
started, Augustine was not able to pull up halfway on the road of pleasure;
he never did anything by halves. In the vulgar revels of a wild youth, he
wanted again to be best, to be first, just as he was at school. He stirred up
his companions and drew them after him. They in their turn drew him. Still
his mother prayed, though, as Augustine recalls, it showed no result. I will now call to mind my past
foulness, and the carnal corruptions of my soul; not because I love them, but
that I may love You, O my God. For the love of Your love I do it; reviewing
my most wicked ways in the very bitterness of my remembrance, that You may
grow sweet unto me (Your sweetness never failing, Your blissful and assured
sweetness); and gathering me again out of my excess, wherein I was torn
piecemeal, while turned from You, the One Good, I lost myself among a multiplicity
of things...I was grown deaf by the clanking of the chain of my morality, the
punishment of the pride of my soul, and I strayed further from You, and You
left me alone, and I was tossed about, and wasted and dissipated, and I
boiled over in my fornications, and You held Your peace, O Thou my tardy joy!...I
went to Carthage, where shameful loves bubbled around me like a boiling oil. Carthage made a strong impression on
Augustine. For a young man to go from little Tagaste to Carthage was about
the same as one of our youths going from the small community of Montreat,
North Carolina, to Los Angeles. In fact, Carthage was one of the five great
capitals of the Roman Empire. A seaport capital of the whole western Mediterranean,
Carthage consisted of large new streets, villa, temples, palaces, docks and a
variously dressed cosmopolitan population. It astonished and delighted the
schoolboy from Tagaste. Whatever local marks were left about him, or signs of
the rube, they were brushed off in Carthage. Here Augustine remained from his
seventeenth to his twenty-eighth year. He absorbed all Carthage had to offer,
including the teachings of the Manichaeans (a religious sect from Persia). Augustine recalled those dark days and
his mother's continued intercession on his behalf: Almost nine years passed,
in which I wallowed in the mire of that deep pit, and the darkness of
falsehood (Manichaeism)...All which time that chaste, godly and sober
widow...ceased not at all hours of her devotions to bewail my case unto You.
And her prayers entered into Your presence; and yet You suffered (allowed) me
to be yet involved and re-involved in that darkness. He also recalled how God
comforted his mother during that time, showing her that all things would
eventually work together for good. First He gave her a vision: She saw
herself standing on a certain wooden rule, and a shining youth coming towards
her, cheerful and smiling upon her...He having...enquired of her the causes
of her grief and daily tears, and she answering that she was bewailing my
perdition, he bade her rest contented, and told her to look and observe,
"That where she was, there was I also." And when she looked, she
saw me standing by her in the same rule. Desperate over his Manichaean heresy,
Monica begged a bishop, a man deeply read in the Scriptures, to speak with
her son and refute his errors. But Augustine's reputation as an orator and
dialectician was so great that the holy man dared not try to compete with
such a vigorous jouster. He answered the mother wisely that a mind so subtle
and acute could not long continue in such adroit but deceptive reasoning. And
he offered his own example, for he, too, had been a Manichaean. But Monica pressed him with
entreaties and tears. At last the bishop, annoyed by her persistence and
moved by her tears, answered with a roughness mingled with kindness and
compassion, "Go, go! Leave me alone. Live on as you are living. It is
not possible that the son of such tears should be lost." In his twenty-ninth year, Augustine
longed to go to Rome, the most magnificent city in the world, the seat of
learning and, to many, the center of the universe. Fearing for the spiritual
and moral well-being of her son, Monica pled unceasingly with him not to go.
But the day came that she watched with apprehension the tall masts of the
ship in the harbor, as they swayed gently above the rooftops. She had waited
all day with Augustine in the debilitating heat for the right tide and wind
for him to sail to Rome. Augustine persuaded his mother to seek a little rest
in the coolness of a nearby chapel. Exhausted, she promptly fell asleep. At
dawn she awoke and searched the rooftops for the masts of the ship. It was
gone. But Augustine's heart was heavy,
heavier than the air weighted by the heat and sea-damp -- heavy from the lie
and the cruelty he had just committed. He envisioned his mother awakening and
her sorrow. His conscience was troubled, overcome by remorse and forebodings.
He later wrote: I lied to my mother, and such a mother, and escaped...That
night I privily departed, but she was not behind in weeping and prayer. And
what, O Lord, was she with so many tears asking of You, but that You would
not permit me to sail? But You, in the depth of Your counsels and hearing the
main point of her desire, (regarded) not what she then asked, that You
(might) make me what she ever asked. Augustine was guided to Rome and then
farther north where, after listening to Saint Ambrose, bishop of Milan and
the most eminent churchman of the day, he left the Manichaeans forever and
began again to study the Christian faith. One day, under deep conviction: I
cast myself down I know not how, under a certain fig-tree, giving full vent
to my tears; and the floods of mine eyes gushed out an "acceptable
sacrifice to You." And, not indeed in these words, yet to this purpose,
spake I much unto You: "and You, O Lord, how Long? How long, Lord,
(will) You be angry, for ever? Remember not our former iniquities," for
I felt that I was held by them. I sent up these sorrowful words: How long,
how long, "to-morrow, and to-morrow?" Why not now? why not is there
this hour and end to my uncleanness? So was I speaking and weeping in the
most bitter contrition of my heart, when, lo! I heard from a neighboring
house a voice, as of boy or girl, I know not, chanting and oft repeating,
"Take up and read; Take up and read." Instantly, my countenance
altered, I began to think most intently whether children were wont in any
kind of play to sing such words; nor could I remember ever to have heard the
like. So checking the torrent of my tears,
I arose; interpreting it to be no other than a command from God to open the
book, and read the first chapter I should find... Eagerly then I returned to
the place where Alypius (his friend) was sitting; for there had I laid the
volume of the Apostle when I arose thence. I seized, opened, and in silence
read that section on which my eyes first fell: "Not in rioting and drunkenness,
not in chambering and wantonness, not in strife and envying; but put ye on
the Lord Jesus Christ, and make no provision for the flesh..." No
further would I read; nor needed I for instantly at the end of this sentence,
by a light as it were of serenity infused into my heart, all the darkness of
doubt vanished away. Then putting my finger between, or
some other mark, I shut the volume, and with a calmed countenance made it
known to Alypius. And what was wrought in him, which I knew not, he thus
showed me. He asked to see what I had read: I showed him; and he looked even
further than I had read, and I knew not what followed. This followed,
"Him that is weak in the faith, receive;" which he applied to
himself, and disclosed to me. And by this admonition was he strengthened; and
by a good resolution and purpose, and most corresponding to his character,
wherein he did always very far differ from me, for the better, without any
turbulent delay he joined me. (Then) we go in to my mother, we tell
her; she (rejoices): we relate in order how it took place; she leaps for joy,
and...blessed You, "Who (are) able to do (more than what) we ask or
think"; for she perceived that You (had) given her more for me, than she
was wont to beg by her pitiful and most sorrowful groanings. As we know, Augustine would go on to
more than fulfill all his godly mother's hopes and prayers, becoming a bishop
and a defender of the truth. Having come home at last, this prodigal would
help build a house of faith that stands to this day. In the words of Malcolm
Muggeridge: "Thanks largely to Augustine, the light of the new Testament
did not go out with Rome's but remained amidst the debris of the fallen
empire to light the way to another civilization, Christendom." As for Monica, her work on earth was
done. One day shortly after Augustine's conversion, she announced to him that
she had nothing left to live for, now that she had achieved her lifelong
quest of seeing him come to faith in Christ. Just nine days later, she died. In the Bible we read of a prodigal
whose father kept a vigil for his return, seeing him when he was "yet a
great way off." We who are spiritual beneficiaries of Augustine can be
thankful that Monica was an equally loving but not so passive parent. Whenever Augustine ran, she followed
him; whenever he came home, she challenged his rebellious ways. For
Augustine, she surely embodied on earth what he and many other prodigals have
learned about our heavenly Father -- a truth best stated in this quotation
from the Confessions: "The only way a man can lose You is to leave You;
and if he leaves You, where does he go? He can run only from Your pleasure to
Your wrath." BACH,
J. S.
J.S. Bach's first biographer, Forkel,
tells that young Johann Sebastian discovered that his brother had in his
music cabinet a special book of compositions by some of the more established
composers of that day, such as Pachelbel, Froberger, Bohm, and Buxtehude. He
wanted to borrow the book, but for some reason his brother refused. Perhaps
brother Johann Christoph was reserving those pieces for his own study or
performances and didn't want the talented youngster in his home to perfect
the works first. Johann Sebastian clearly coveted his brother's book,
however, and in the middle of the night, when everyone else in the house was
asleep, he crept down to sneak the anthology from the cabinet. He took it to
his room and began to copy it by moonlight! It took him six months. Johann
Christoph found out about it...and promptly impounded the copied volume.
Johann Sebastian did not get the book back until his brother died almost a
quarter-century later. |