Saint Augustine (354-430)

Of the Gift of Perseverance

Translated by Robert Wallis

Chapter 6

But you write that “these brethren will not have this perseverance so preached as that it cannot be obtained by prayer or lost by obstinacy.” In this they are little careful in considering what they say. For we are speaking of that perseverance whereby one perseveres unto the end, and if this is given, one does persevere unto the end; but if one does not persevere unto the end, it is not given, which I have already sufficiently discussed above. Let not men say, then, that perseverance is given to any one to the end, except when the end itself has come, and he to whom it has been given has been found to have persevered unto the end. Certainly, we say that one whom we have known to be chaste is chaste, whether he should continue or not in the same chastity; and if he should have any other divine endowment which may be kept and lost, we say that he has it as long as he has it; and if he should lose it, we say that he had it. But since no one has perseverance to the end except he who does persevere to the end, many people may have it, but none can lose it. For it is not to be feared that perchance when a man has persevered unto the end, some evil will may arise in him, so that he does not persevere unto the end. This gift of God, therefore, may be obtained by prayer, but when it has been given, it cannot be lost by contumacy. For when any one has persevered unto the end, he neither can lose this gift, nor others which he could lose before the end. How, then, can that be lost, whereby it is brought about that even that which could be lost is not lost?

But, lest perchance it be said that perseverance even to the end is not indeed lost when it has once been given,—that is, when a man has persevered unto the end,—but that it is lost, in some sense, when a man by contumacy so acts that he is not able to attain to it; just as we say that a man who has not persevered unto the end has lost eternal life or the kingdom of God, not because he had already received and actually had it, but because he would have received and had it if he had persevered;—let us lay aside controversies of words, and say that some things even which are not possessed, but are hoped to be possessed, may be lost. Let any one who dares, tell me whether God cannot give what He has commanded to be asked from Him. Certainly he who affirms this, I say not is a fool, but he is mad. But God commanded that His saints should say to Him in prayer, “Lead us not into temptation.” Whoever, therefore, is heard when he asks this, is not led into the temptation of contumacy, whereby he could or would be worthy to lose perseverance in holiness.

But, on the other hand, “of his own will a man forsakes God, so as to be deservedly forsaken by God.” Who would deny this? But it is for that reason we ask not to be led into temptation, so that this may not happen. And if we are heard, certainly it does not happen, because God does not allow it to happen. For nothing comes to pass except what either He Himself does, or Himself allows to be done. Therefore He is powerful both to turn wills from evil to good, and to convert those that are inclined to fall, or to direct them into a way pleasing to Himself. For to Him it is not said in vain, “O God, Thou shalt turn again and quicken us”; it is not vainly said, “Give not my foot to be moved”; it is not vainly said, “Give me not over, O Lord, from my desire to the sinner”; finally, not to mention many passages, since probably more may occur to you, it is not vainly said, “Lead us not into temptation.” For whoever is not led into temptation, certainly is not led into the temptation of his own evil will; and he who is not led into the temptation of his own evil will, is absolutely led into no temptation. For “every one is tempted,” as it is written, “when he is drawn away of his own lust, and enticed”; “but God tempteth no man,”—that is to say, with a hurtful temptation. For temptation is moreover beneficial by which we are not deceived or overwhelmed, but proved, according to that which is said, “Prove me, O Lord, and try me.” Therefore, with that hurtful temptation which the apostle signifies when he says, “Lest by some means the tempter have tempted you, and our labour be in vain,” “God tempteth no man,” as I have said,—that is, He brings or leads no one into temptation. For to be tempted and not to be led into temptation is not evil,—nay, it is even good; for this it is to be proved. When, therefore, we say to God, “Lead us not into temptation,” what do we say but, “Permit us not to be led”? Whence some pray in this manner, and it is read in many codices, and the most blessed Cyprian thus uses it: “Do not suffer us to be led into temptation.” In the Greek gospel, however, I have never found it otherwise than, “Lead us not into temptation.” We live, therefore, more securely if we give up the whole to God, and do not entrust ourselves partly to Him and partly to ourselves, as that venerable martyr saw. For when he would expound the same clause of the prayer, he says among other things, “But when we ask that we may not come into temptation, we are reminded of our infirmity and weakness while we thus ask, lest any should insolently vaunt himself,—lest any should proudly and arrogantly assume anything to himself,—lest any should take to himself the glory either of confession or suffering as his own; since the Lord Himself, teaching humility, said, ‘Watch and pray, that ye enter not into temptation; the Spirit indeed is willing, but the flesh is weak.’ So that when a humble and submissive confession comes first and all is attributed to God, whatever is sought for suppliantly, with the fear of God, may be granted by His own loving-kindness.”

Chapter 5

Chapter 7