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A SPECIAL LIGHT ILLUMINATES THE JUST. AUGUSTINE: “Light has arisen for the just person.” What light is there for a just man or woman? A certain light that does not rise for the unjust, different from the light that dawns on good and bad alike. Another light rises on a righteous person, that light of which the unrighteous will confess at the end that it never dawned for them: “No doubt of it, we strayed from the path of truth. On us the light of righteousness did not shine, nor did the sun rise for us.” Reveling in the common light, they lay in darkness of heart. What did it profit to them to see daylight with their eyes, if their minds could not see the light beyond? Tobit was blind, yet he taught his son the way of God. You know this is true, because Tobit advised his son, “Give alms, my son, for almsdeeds save you from departing into darkness,” yet the speaker was in darkness himself. Do you see from this that it is a different light that rises for a just person and good cheer for those of straightforward heart? EXPOSITIONS OF THE PSALMS 96.18.

THE WICKED PREFER WICKEDNESS TO GOODNESS. AUGUSTINE: “You loved malice above kindness.” Do you want proof that an evil person can see both, malice and kindness, yet chooses malice and turns away from kindness? Here it is. Why do such people complain when suffering unjustly? Why do they, in that situation, exaggerate the injustice as much as possible while commending kindness and denounce the offender who in treating them so badly has put malice above kindness? Let such people be their own criterion; let them judge their own behavior by their experience. If they will only obey Scripture’s injunction, “You shall love your neighbor as yourself,” and “Whatever good you want people to do for you, do the same yourselves for them,” they will have within themselves evidence that they must not treat others as they would not wish to be treated themselves. EXPOSITIONS OF THE PSALMS 51.10.

THE JUST SHOULD BE REMEMBERED PIOUSLY. AUGUSTINE: It is obvious that a banquet does not benefit the dead, and that it is a custom of the pagans, and that it does not flow from the channel of justice derived from our ancestors the patriarchs; we read about their funerals being celebrated; we do not read of funeral sacrifices being offered for them. This can also be observed in the customs of the Jews, for while they have not inherited from their ancestors the fruit of virtue, still they have retained the ancient customs in a number of their celebrations and ceremonies. And as for the objection some people bring forth from the Scriptures: “Break your bread and pour out your wine on the tombs of the just but do not hand it over to the unjust,” this is not the occasion, indeed, to expatiate on it; but still I will say that the faithful can understand what is being said. It is well known, after all, to the faithful how the faithful do these things out of a religious respect for their dear departed; and that such rites are not to be granted to the unjust, that is, to unbelievers, because “the just person lives by faith.” SERMON 361.6.6.