Working in pastoral care in Rotterdam-Ommoord, I once visited a woman originally from Cape Verde. She was the mother of twins. Due to circumstances, she had given the children up. Meanwhile, she had found out that one of her sons had been taken in by a foster family. The other little boy (she discovered) had had to live his life under significantly less fortunate circumstances. He had also come into contact with the justice system at a young age for theft and assault. She really only had one wish: to see both boys again. Fortunately without cameras, I was allowed to witness the meeting between mother and sons. The son who had been raised in the foster home looked good and had a pleasant appearance. Consequently, his mother emotionally enclosed him in her arms. But in greeting her less fortunate son, the woman was considerably more reserved. At first I thought that was understandable. He had quite a lot on his record. But my first thought was shameful. I should have known better.

Around 395 CE, Augustine was sent eight questions by his old friend Simplicianus; they were probably about the value of the Old Testament and the unity of the Old and New Testaments. Augustine seriously addressed these. He wrote no less than two books––Ad Simplicianum. The first book in particular had great influence in the history of the West. For the first time, Augustine developed a comprehensive doctrine concerning grace. In his first explanation of Paul’s letter to the Romans (the Expositio quarundam propositionum ex epistula ad Romanos) around 394, he had still said that man himself is responsible for the development of his attitude to faith. But in Ad Simplicianum he wrote that even the “decision” to start believing cannot be made independently and in one’s own strength. It depends on God’s grace. Even the beginning of faith is a gift. So the good works, which come from faith, are related to God’s initiative and not to our own choice and effort. Humans are always the receiving party.

The influential historian Kurt Flasch found this thought (as well as its impact on European thought) so terrible that he described Ad Simplicianum 1.2. as a great shadow over Europe. This seems logical. With his emphasis on God’s grace and power, people seem to be left with no freedom and responsibility (at least in the eyes of Augustine from 395 CE onward). Unlike Adam before the Fall, humankind enjoys no self-determination hereafter. Shocking news for people, living their lives after the Enlightenment. But what is actually so terrible about the volta in Augustine’s thinking about grace? Faith is bestowed, and faith precedes good works. Augustine probably derived this insight in part from his reflection on human relationships. Let’s take the example of the two brothers. The first was raised by foster parents who believed in him and his abilities. The self-esteem which the first boy derived from this made his works good and his appearance pleasant, and he was embraced by his mother. Without being able to do much himself here, however, the second brother had lacked people who believed in him and loved him. He was to be blamed for robbing people and doing violence to them. But was he to blame for not believing in people? Had anyone really believed in him first?

I think humanity should be very grateful to Augustine for the insight that we can do something good or believe in S/someone only when S/someone has given us faith. If we experience that people believe in us, then not only do we ourselves come out even more fully in the unfolding of our (given) talents, but so do others. If we experience everything that we have as having been received, then we remain free from selfishness in everything we undertake. That is pleasant for people around us. And we are preserved from unconsciously despising people, in whom significantly less has been believed. I suspect that Augustine also wanted Simplicianus to convey these thoughts.

In fact, it is one of Augustine’s most fascinating thoughts. People should realize that there is “nothing they have not received (1 Cor 4:7),” according to the Pauline phrase quoted often by Augustine in his books for Simplicianus. If they are aware of this, then they will be more careful with their talents and with the people they encounter. They will then live from a gratitude toward God and the people they meet. A gratitude, which sometimes borders on shame.