Texts in Conversation
Augustine echoes Tobit's image of God bringing people down to death in Confessions 4 to explain why his pride kept him from knowing God, treating the rebuff as God's correction.
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2500 BCE
1000+ CE
Tobit 13:2
Deuterocanon
1 Then Tobit said: "Blessed be God who lives forever, because his kingdom lasts throughout all ages. 2 For he afflicts, and he shows mercy; he leads down to Hades in the lowest regions of the earth, and he brings up from the great abyss, and there is nothing that can escape his hand. 3 Acknowledge him before the nations, O children of Israel; for he has scattered you among them. 4 He has shown you his greatness even there. Exalt him in the presence of every living being, because he is our Lord and he is our God; he is our Father and he is God forever. 5 He will afflict you for your iniquities, but he will again show mercy on all of you. He will gather you from all the nations among whom you have been scattered. 6 If you turn to him with all your heart and with all your soul, to do what is true before him, then he will turn to you and will no longer hide his face from you. So now see what he has done for you; acknowledge him at the top of your voice. Bless the Lord of righteousness, and exalt the King of the ages. In the land of my exile I acknowledge him, and show his power and majesty to a nation of sinners: "Turn back, you sinners, and do what is right before him; perhaps he may look with favor upon you and show you mercy.'
Augustine, Confessions 4.15
Early Christian
But I pushed on toward you, and was pressed back by you that I might know the taste of death, for "you resist the proud." And what greater pride could there be for me than, with a marvelous madness, to assert myself to be that nature which you are? I was mutable—this much was clear enough to me because my very longing to become wise arose out of a wish to change from worse to better—yet I chose rather to think you mutable than to think that I was not as you are. For this reason I was thrust back; you resisted my fickle pride. Thus I went on imagining corporeal forms, and, since I was flesh I accused the flesh, and, since I was "a wind that passes away," I did not return to you but went wandering and wandering on toward those things that have no being—neither in you nor in me, nor in the body. These fancies were not created for me by your truth but conceived by my own vain conceit out of sensory notions. And I used to ask your faithful children—my own fellow citizens, from whom I stood unconsciously exiled—I used flippantly and foolishly to ask them, "Why, then, does the soul, which God created, err?" But I would not allow anyone to ask me, "Why, then, does God err?" I preferred to contend that your immutable substance was involved in error through necessity rather than admit that my own mutable substance had gone astray of its own free will and had fallen into error as its punishment.
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Notes and References
“... Conybeare (2016:59) notes: ‘The entire prayer of Tobit 13 is
in fact of immense importance for the themes of the
Confessions’. O’Donnell (1992b:6–7) demonstrates that
Tobit 13 was important for the Confessiones not only
because of allusions to its content, but even its structure,
which O’Donnell clearly sets out. Tobit 12:7, after all, has
Raphael say that it is important to reveal and confess the
works of God, which is the major impetus of the
Confessiones. O’Donnell (1992b:6–7) notes several allusions
to Tobit 13 in Confessiones 1.1.1, 1.2.2, 1.16.26, 2.2.4, 2.3.6,
2.6.14, 2.9.18, 3.3.5, 4.15.24, 7.21.27, 8.5.12, 8.6.14, 10.2.2,
10.6.8, 12.16.23, 13.38.53 and so on. ...”
de Wet, Chris L.
The Book of Tobit in Early Christianity: Greek and Latin Interpretations from the 2nd to the 5th Century CE
(p. 9) HTS Teologiese Studies Vol. 76, No. 4, 2020
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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