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The Enchiridion,

Ante-Nicene / Post-Nicene Fathers · 563 sections

1. book1.chapter100

   These are the great works of the Lord, sought out according to all His pleasure,1290 and so wisely sought out, that when the intelligent creation, both angelic and human, sinned, doing not His will but their own, He used the very will of the creature which was working in opposition to the Creator’s will as an instrument for carrying out His will, the supremely Good thus turning to good account even what is evil, to the condemnation of those whom in His justice He has predestined to punishment, and to the salvation of those whom in His mercy He has predestined to grace. For, as far as relates to their own consciousness, these creatures did what God wished not to be done: but in view of God’s omnipotence, they could in no wise effect their purpose. For in the very fact that they acted in opposition to His will, His will concerning them was fulfilled. And hence it is that “the works of the Lord are great, sought out according to all His pleasure,” because in a way unspeakably strange and wonderful, even what is done in opposition to His will does not defeat His will. For it would not be done did He not permit it (and of course His permission is not unwilling, but willing); nor would a Good Being permit evil to be done only that in His omnipotence He can turn evil into good.

2. book1.chapter101

   Sometimes, however, a man in the goodness of his will desires something that God does not desire, even though God’s will is also good, nay, much more fully and more surely good (for His will never can be evil): for example, if a good son is anxious that his father should live, when it is God’s good will that he should die. Again, it is possible for a man with evil will to desire what God wills in His goodness: for example, if a bad son wishes his father to die, when this is also the will of God. It is plain that the former wishes what God does not wish, and that the latter wishes what God does wish; and yet the filial love of the former is more in harmony with the good will of God, though its desire is different from God’s, than the want of filial affection of the latter, though its desire is the same as God’s. So necessary is it, in determining whether a man’s desire is one to be approved or disapproved, to consider what it is proper for man, and what it is proper for God, to desire, and what is in each case the real motive of the will. For God accomplishes some of His purposes, which of course are all good, through the evil desires of wicked men: for example, it was through the wicked designs of the Jews, working out the good purpose of the Father, that Christ was slain and this event was so truly good, that when the Apostle Peter expressed his unwillingness that it should take place, he was designated Satan by Him who had come to be slain.1291 How good seemed the intentions of the pious believers who were unwilling that Paul should go up to Jerusalem lest the evils which Agabus had foretold should there befall him!1292 And yet it was God’s purpose that he should suffer these evils for preaching the faith of Christ, and thereby become a witness for Christ. And this purpose of His, which was good, God did not fulfill through the good counsels of the Christians, but through the evil counsels of the Jews; so that those who opposed His purpose were more truly His servants than those who were the willing instruments of its accomplishment.

3. book1.chapter102

   But however strong may be the purposes either of angels or of men, whether of good or bad, whether these purposes fall in with the will of God or run counter to it, the will of the Omnipotent is never defeated; and His will never can be evil; because even when it inflicts evil it is just, and what is just is certainly not evil. The omnipotent God, then, whether in mercy He pitieth whom He will, or in judgment hardeneth whom He will, is never unjust in what He does, never does anything except of His own free-will, and never wills anything that He does not perform.

4. book1.chapter103

   Accordingly, when we hear and read in Scripture that He “will have all men to be saved,”1293 although we know well that all men are not saved, we are not on that account to restrict the omnipotence of God, but are rather to understand the Scripture, “Who will have all men to be saved,” as meaning that no man is saved unless God wills his salvation: not that there is no man whose salvation He does not will, but that no man is saved apart from His will; and that, therefore, we should pray Him to will our salvation, because if He will it, it must necessarily be accomplished. And it was of prayer to God that the apostle was speaking when he used this expression. And on the same principle we interpret the expression in the Gospel: “The true light which lighteth every man that cometh into the world:”1294 not that there is no man who is not enlightened, but that no man is enlightened except by Him. Or, it is said, “Who will have all men to be saved;” not that there is no man whose salvation He does not will (for how, then, explain the fact that He was unwilling to work miracles in the presence of some who, He said, would have repented if He had worked them?), but that we are to understand by “all men,” the human race in all its varieties of rank and circumstances,—kings, subjects; noble, plebeian, high, low, learned, and unlearned; the sound in body, the feeble, the clever, the dull, the foolish, the rich, the poor, and those of middling circumstances; males, females, infants, boys, youths; young, middle-aged, and old men; of every tongue, of every fashion, of all arts, of all professions, with all the innumerable differences of will and conscience, and whatever else there is that makes a distinction among men. For which of all these classes is there out of which God does not will that men should be saved in all nations through His only-begotten Son, our Lord, and therefore does save them; for the Omnipotent cannot will in vain, whatsoever He may will? Now the apostle had enjoined that prayers should be made for all men, and had especially added, “For kings, and for all that are in authority,” who might be supposed, in the pride and pomp of worldly station, to shrink from the humility of the Christian faith. Then saying, “For this is good and acceptable in the sight of God our Saviour,” that is, that prayers should be made for such as these, he immediately adds, as if to remove any ground of despair, “Who will have all men to be saved, and to come unto the knowledge of the truth.”1295 God, then, in His great condescension has judged it good to grant to the prayers of the humble the salvation of the exalted; and assuredly we have many examples of this. Our Lord, too, makes use of the same mode of speech in the Gospel, when He says to the Pharisees: “Ye tithe mint, and rue, and every herb.”1296 For the Pharisees did not tithe what belonged to others, nor all the herbs of all the inhabitants of other lands. As, then, in this place we must understand by “every herb,” every kind of herbs, so in the former passage we may understand by “all men,” every sort of men. And we may interpret it in any other way we please, so long as we are not compelled to believe that the omnipotent God has willed anything to be done which was not done: for setting aside all ambiguities, if “He hath done all that He pleased in heaven and in earth,”1297 as the psalmist sings of Him, He certainly did not will to do anything that He hath not done.

5. book1.chapter104

   Wherefore, God would have been willing to preserve even the first man in that state of salvation in which he was created, and after he had begotten sons to remove him at a fit time, without the intervention of death, to a better place, where he should have been not only free from sin, but free even from the desire of sinning, if He had foreseen that man would have the steadfast will to persist in the state of innocence in which he was created. But as He foresaw that man would make a bad use of his free-will, that is, would sin, God arranged His own designs rather with a view to do good to man even in his sinfulness, that thus the good will of the Omnipotent might not be made void by the evil will of man, but might be fulfilled in spite of it.

6. book1.chapter105

   Now it was expedient that man should be at first so created, as to have it in his power both to will what was right and to will what was wrong; not without reward if he willed the former, and not without punishment if he willed the latter. But in the future life it shall not be in his power to will evil; and yet this will constitute no restriction on the freedom of his will. On the contrary, his will shall be much freer when it shall be wholly impossible for him to be the slave of sin. We should never think of blaming the will, or saying that it was no will, or that it was not to be called free, when we so desire happiness, that not only do we shrink from misery, but find it utterly impossible to do otherwise. As, then, the soul even now finds it impossible to desire unhappiness, so in future it shall be wholly impossible for it to desire sin. But God’s arrangement was not to be broken, according to which He willed to show how good is a rational being who is able even to refrain from sin, and yet how much better is one who cannot sin at all; just as that was an inferior sort of immortality, and yet it was immortality, when it was possible for man to avoid death, although there is reserved for the future a more perfect immortality, when it shall be impossible for man to die.

7. book1.chapter106

   The former immortality man lost through the exercise of his free-will; the latter he shall obtain through grace, whereas, if he had not sinned, he should have obtained it by desert. Even in that case, however, there could have been no merit without grace; because, although the mere exercise of man’s free-will was sufficient to bring in sin, his free-will would not have sufficed for his maintenance in righteousness, unless God had assisted it by imparting a portion of His unchangeable goodness. Just as it is in man’s power to die whenever he will (for, not to speak of other means, any one can put an end to himself by simple abstinence from food), but the mere will cannot preserve life in the absence of food and the other means of life; so man in paradise was able of his mere will, simply by abandoning righteousness, to destroy himself; but to have maintained a life of righteousness would have been too much for his will, unless it had been sustained by the Creator’s power. After the fall, however, a more abundant exercise of God’s mercy was required, because the will itself had to be freed from the bondage in which it was held by sin and death. And the will owes its freedom in no degree to itself, but solely to the grace of God which comes by faith in Jesus Christ; so that the very will, through which we accept all the other gifts of God which lead us on to His eternal gift, is itself prepared of the Lord, as the Scripture says.1298

8. book1.chapter107

   Wherefore, even eternal life itself, which is surely the reward of good works, the apostle calls the gift of God. “For the wages of sin,” he says, “is death; but the gift of God is eternal life through Jesus Christ our Lord.”1299 Wages (stipendium) is paid as a recompense for military service; it is not a gift: wherefore he says, “the wages of sin is death,” to show that death was not inflicted undeservedly, but as the due recompense of sin. But a gift, unless it is wholly unearned, is not a gift at all.1300 We are to understand, then, that man’s good deserts are themselves the gift of God, so that when these obtain the recompense of eternal life, it is simply grace given for grace. Man, therefore, was thus made upright that, though unable to remain in his uprightness without divine help, he could of his own mere will depart from it. And whichever of these courses he had chosen, God’s will would have been done, either by him, or concerning him. Therefore, as he chose to do his own will rather than God’s, the will of God is fulfilled concerning him; for God, out of one and the same heap of perdition which constitutes the race of man, makes one vessel to honor, another to dishonor; to honor in mercy, to dishonor in judgment;1301 that no one may glory in man, and consequently not in himself.

9. book1.chapter108

   For we could not be redeemed, even through the one Mediator between God and men, the man Christ Jesus, if He were not also God. Now when Adam was created, he, being a righteous man, had no need of a mediator. But when sin had placed a wide gulf between God and the human race, it was expedient that a Mediator, who alone of the human race was born, lived, and died without sin, should reconcile us to God, and procure even for our bodies a resurrection to eternal life, in order that the pride of man might be exposed and cured through the humility of God; that man might be shown how far he had departed from God, when God became incarnate to bring him back; that an example might be set to disobedient man in the life of obedience of the God-Man; that the fountain of grace might be opened by the Only-begotten taking upon Himself the form of a servant, a form which had no antecedent merit; that an earnest of that resurrection of the body which is promised to the redeemed might be given in the resurrection of the Redeemer; that the devil might be subdued by the same nature which it was his boast to have deceived, and yet man not glorified, lest pride should again spring up; and, in fine, with a view to all the advantages which the thoughtful can perceive and describe, or perceive without being able to describe, as flowing from the transcendent mystery of the person of the Mediator.

10. book1.chapter109

    During the time, moreover, which intervenes between a man’s death and the final resurrection, the soul dwells in a hidden retreat, where it enjoys rest or suffers affliction just in proportion to the merit it has earned by the life which it led on earth.

11. book1.chapter110

    Nor can it be denied that the souls of the dead are benefited by the piety of their living friends, who offer the sacrifice of the Mediator, or give alms in the church on their behalf. But these services are of advantage only to those who during their lives have earned such merit, that services of this kind can help them. For there is a manner of life which is neither so good as not to require these services after death, nor so bad that such services are of no avail after death; there is, on the other hand, a kind of life so good as not to require them; and again, one so bad that when life is over they render no help. Therefore, it is in this life that all the merit or demerit is acquired, which can either relieve or aggravate a man’s sufferings after this life. No one, then, need hope that after he is dead he shall obtain merit with God which he has neglected to secure here. And accordingly it is plain that the services which the church celebrates for the dead are in no way opposed to the apostle’s words: “For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad;”1302 for the merit which renders such services as I speak of profitable to a man, is earned while he lives in the body. It is not to every one that these services are profitable. And why are they not profitable to all, except because of the different kinds of lives that men lead in the body? When, then, sacrifices either of the altar or of alms are offered on behalf of all the baptized dead, they are thank-offerings for the very good, they are propitiatory offerings for the not very bad, and in the case of the very bad, even though they do not assist the dead, they are a species of consolation to the living. And where they are profitable, their benefit consists either in obtaining a full remission of sins, or at least in making the condemnation more tolerable.

12. book1.chapter111

    After the resurrection, however, when the final, universal judgment has been completed, there shall be two kingdoms, each with its own distinct boundaries, the one Christ’s, the other the devil’s; the one consisting of the good, the other of the bad,—both, however, consisting of angels and men. The former shall have no will, the latter no power, to sin, and neither shall have any power to choose death; but the former shall live truly and happily in eternal life, the latter shall drag a miserable existence in eternal death without the power of dying; for the life and the death shall both be without end. But among the former there shall be degrees of happiness, one being more pre-eminently happy than another; and among the latter there shall be degrees of misery, one being more endurably miserable than another.

13. book1.chapter112

    It is in vain, then, that some, indeed very many, make moan over the eternal punishment, and perpetual, unintermitted torments of the lost, and say they do not believe it shall be so; not, indeed, that they directly oppose themselves to Holy Scripture, but, at the suggestion of their own feelings, they soften down everything that seems hard, and give a milder turn to statements which they think are rather designed to terrify than to be received as literally true. For “Hath God” they say, forgotten to be gracious? hath He in anger shut up His tender mercies?”1303 Now, they read this in one of the holy psalms. But without doubt we are to understand it as spoken of those who are elsewhere called “vessels of mercy,”1304 because even they are freed from misery not on account of any merit of their own, but solely through the pity of God. Or, if the men we speak of insist that this passage applies to all mankind, there is no reason why they should therefore suppose that there will be an end to the punishment of those of whom it is said, “These shall go away into everlasting punishment;” for this shall end in the same manner and at the same time as the happiness of those of whom it is said, “but the righteous unto life eternal.”1305 But let them suppose, if the thought gives them pleasure, that the pains of the damned are, at certain intervals, in some degree assuaged. For even in this case the wrath of God, that is, their condemnation (for it is this, and not any disturbed feeling in the mind of God that is called His wrath), abideth upon them;1306 that is, His wrath, though it still remains, does not shut up His tender mercies; though His tender mercies are exhibited, not in putting an end to their eternal punishment, but in mitigating, or in granting them a respite from, their torments; for the psalm does not say, “to put an end to His anger,” or, “when His anger is passed by,” but “in His anger.”1307 Now, if this anger stood alone, or if it existed in the smallest conceivable degree, yet to be lost out of the kingdom of God, to be an exile from the city of God, to be alienated from the life of God, to have no share in that great goodness which God hath laid up for them that fear Him, and hath wrought out for them that trust in Him,1308 would be a punishment so great, that, supposing it to be eternal, no torments that we know of, continued through as many ages as man’s imagination can conceive, could be compared with it.

14. book1.chapter113

    This perpetual death of the wicked, then, that is, their alienation from the life of God, shall abide for ever, and shall be common to them all, whatever men, prompted by their human affections, may conjecture as to a variety of punishments, or as to a mitigation or intermission of their woes; just as the eternal life of the saints shall abide for ever, and shall be common to them all, whatever grades of rank and honor there may be among those who shine with an harmonious effulgence.

15. book1.chapter114

    Out of this confession of faith, which is briefly comprehended in the Creed, and which, carnally understood, is milk for babes, but, spiritually apprehended and studied, is meat for strong men, springs the good hope of believers; and this is accompanied by a holy love. But of these matters, all of which are true objects of faith, those only pertain to hope which are embraced in the Lord’s Prayer. For, “Cursed is the man that trusteth in man”1309 is the testimony of holy writ; and, consequently, this curse attaches also to the man who trusteth in himself. Therefore, except from God the Lord we ought to ask for nothing either that we hope to do well, or hope to obtain as a reward of our good works.

16. book1.chapter115

    Accordingly, in the Gospel according to Matthew the Lord’s Prayer seems to embrace seven petitions, three of which ask for eternal blessings, and the remaining four for temporal; these latter, however, being necessary antecedents to the attainment of the eternal. For when we say, “Hallowed be Thy name: Thy kingdom come: Thy will be done in earth, as it is in heaven”1310 (which some have interpreted, not unfairly, in body as well as in spirit), we ask for blessings that are to be enjoyed for ever; which are indeed begun in this world, and grow in us as we grow in grace, but in their perfect state, which is to be looked for in another life, shall be a possession for evermore. But when we say, “Give us this day our daily bread: and forgive us our debts, as we forgive our debtors: and lead us not into temptation, but deliver us from evil,”1311 who does not see that we ask for blessings that have reference to the wants of this present life? In that eternal life, where we hope to live for ever, the hallowing of God’s name, and His kingdom, and His will in our spirit and body, shall be brought to perfection, and shall endure to everlasting. But our daily bread is so called because there is here constant need for as much nourishment as the spirit and the flesh demand, whether we understand the expression spiritually, or carnally, or in both senses. It is here too that we need the forgiveness that we ask, for it is here that we commit the sins; here are the temptations which allure or drive us into sin; here, in a word, is the evil from which we desire deliverance: but in that other world there shall be none of these things.

17. book1.chapter116

    But the Evangelist Luke in his version of the Lord’s prayer embraces not seven, but five petitions: not, of course, that there is any discrepancy between the two evangelists, but that Luke indicates by his very brevity the mode in which the seven petitions of Matthew are to be understood. For God’s name is hallowed in the spirit; and God’s kingdom shall come in the resurrection of the body. Luke, therefore, intending to show that the third petition is a sort of repetition of the first two, has chosen to indicate that by omitting the third altogether. 1312 Then he adds three others: one for daily bread, another for pardon of sin, another for immunity from temptation. And what Matthew puts as the last petition, “but deliver us from evil,” Luke has omitted,1313 to show us that it is embraced in the previous petition about temptation. Matthew, indeed, himself says, “but deliver,” not “and deliver,” as if to show that the petitions are virtually one: do not this, but this; so that every man is to understand that he is delivered from evil in the very fact of his not being led into temptation.

18. book1.chapter117

    And now as to love, which the apostle declares to be greater than the other two graces, that is, than faith and hope,1314 the greater the measure in which it dwells in a man, the better is the man in whom it dwells. For when there is a question as to whether a man is good, one does not ask what he believes, or what he hopes, but what he loves. For the man who loves aright no doubt believes and hopes aright; whereas the man who has not love believes in vain, even though his beliefs are true; and hopes in vain, even though the objects of his hope are a real part of true happiness; unless, indeed, he believes and hopes for this, that he may obtain by prayer the blessing of love. For, although it is not possible to hope without love, it may yet happen that a man does not love that which is necessary to the attainment of his hope; as, for example, if he hopes for eternal life (and who is there that does not desire this?) and yet does not love righteousness, without which no one can attain to eternal life. Now this is the true faith of Christ which the apostle speaks of, “which worketh by love;”1315 and if there is anything that it does not yet embrace in its love, asks that it may receive, seeks that it may find, and knocks that it may be opened unto it.1316 For faith obtains through prayer that which the law commands. For without the gift of God, that is, without the Holy Spirit, through whom love is shed abroad in our hearts,1317 the law can command, but it cannot assist; and, moreover, it makes a man a transgressor, for he can no longer excuse himself on the plea of ignorance. Now carnal lust reigns where there is not the love of God.

19. book1.chapter118

    When, sunk in the darkest depths of ignorance, man lives according to the flesh undisturbed by any struggle of reason or conscience, this is his first state. Afterwards, when through the law has come the knowledge of sin, and the Spirit of God has not yet interposed His aid, man, striving to live according to the law, is thwarted in his efforts and falls into conscious sin, and so, being overcome of sin, becomes its slave (“for of whom a man is overcome, of the same is he brought in bondage”1318); and thus the effect produced by the knowledge of the commandment is this, that sin worketh in man all manner of concupiscence, and he is involved in the additional guilt of willful transgression, and that is fulfilled which is written: “The, law entered that the offense might abound.”1319 This is man’s second state. But if God has regard to him, and inspires him with faith in God’s help, and the Spirit of God begins to work in him, then the mightier power of love strives against the power of the flesh; and although there is still in the man’s own nature a power that fights against him (for his disease is not completely cured), yet he lives the life of the just by faith, and lives in righteousness so far as he does not yield to evil lust, but conquers it by the love of holiness. This is the third state of a man of good hope; and he who by steadfast piety advances in this course, shall attain at last to peace, that peace which, after this life is over, shall be perfected in the repose of the spirit, and finally in the resurrection of the body. Of these four different stages the first is before the law, the second is under the law, the third is under grace, and the fourth is in full and perfect peace. Thus, too, has the history of God’s people been ordered according to His pleasure who disposeth all things in number, and measure, and weight.1320 For the church existed at first before the law; then under the law, which was given by Moses; then under grace, which was first made manifest in the coming of the Mediator. Not, indeed, that this grace was absent previously, but, in harmony with the arrangements of the time, it was veiled and hidden. For none, even of the just men of old, could find salvation apart from the faith of Christ; nor unless He had been known to them could their ministry have been used to convey prophecies concerning Him to us, some more plain, and some more obscure.

20. book1.chapter119

    Now in whichever of these four stages (as we may call them) the grace of regeneration finds any particular man, all his past sins are there and then pardoned, and the guilt which he contracted in his birth is removed in his new birth; and so true is it that “the wind bloweth where it listeth,”1321 that some have never known the second stage, that of slavery under the law, but have received the divine assistance as soon as they received the commandment.

21. book1.chapter120

    But before a man can receive the commandment, it is necessary that he should live according to the flesh. But if once he has received the grace of regeneration, death shall not injure him, even if he should forthwith depart from this life; “for to this end Christ both died, and rose, and revived, that He might be Lord both of the dead and the living;”1322 nor shall death retain dominion over him for whom Christ freely died.

22. book1.chapter121

    All the commandments of God, then, are embraced in love, of which the apostle says: “Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned.”1323 Thus the end of every commandment is charity, that is, every commandment has love for its aim. But whatever is done either through fear of punishment or from some other carnal motive, and has not for its principle that love which the Spirit of God sheds abroad in the heart, is not done as it ought to be done, however it may appear to men. For this love embraces both the love of God and the love of our neighbor, and “on these two commandments hang all the law and the prophets,”1324 we may add the Gospel and the apostles. For it is from these that we hear this voice: The end of the commandment is charity, and God is love.1325 Wherefore, all God’s commandments, one of which is, “Thou shalt not commit adultery,”1326 and all those precepts which are not commandments but special counsels, one of which is, “It is good for a man not to touch a woman,”1327 are rightly carried out only when the motive principle of action is the love of God, and the love of our neighbor in God. And this applies both to the present and the future life. We love God now by faith, then we shall love Him through sight. Now we love even our neighbor by faith; for we who are ourselves mortal know not the hearts of mortal men. But in the future life, the Lord “both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God;”1328 for every man shall love and praise in his neighbor the virtue which, that it may not be hid, the Lord Himself shall bring to light. Moreover, lust diminishes as love grows, till the latter grows to such a height that it can grow no higher here. For “greater love hath no man than this, that a man lay down his life for his friends.”1329 Who then can tell how great love shall be in the future world, when there shall be no lust for it to restrain and conquer? for that will be the perfection of health when there shall be no struggle with death.

23. book1.chapter122

    But now there must be an end at last to this volume. And it is for yourself to judge whether you should call it a hand-book, or should use it as such. I, however, thinking that your zeal in Christ ought not to be despised, and believing and hoping all good of you in dependence on our Redeemer’s help, and loving you very much as one of the members of His body, have, to the best of my ability, written this book for you on Faith, Hope, and Love. May its value be equal to its length.

24. book2

    Translated by Rev. S. D. F. Salmond, D.D., Professor of Systematic Theology, Free Church College, Aberdeen. In the fourteenth chapter of the second book of his Retractations, Augustin makes the following statement: “There is also a book of ours on the subject of the Catechising of the Uninstructed, [or, for Instructing the Unlearned, De Catechizandis Rudibus], that being, indeed, the express title by which it is designated. In this book, where I have said, ‘Neither did the angel, who, in company with other spirits who were his satellites, forsook in pride the obedience of God, and became the devil, do any hurt to God, but to himself; for God knoweth how to dispose of souls that leave Him:’ it would be more appropriate to say, ‘spirits that leave Him,’ inasmuch as the question dealt with angels. This book commences in these terms: ‘You have requested me, brother Deogratias.’ ” The composition so described in the passage cited is reviewed by Augustin in connection with other works which he had in hand about the year 400 A.D., and may therefore be taken to belong to that date. It has been conjectured that the person to whom it is addressed may perhaps be the same with the presbyter Deogratias, to whom, as we read in the epistle which now ranks as the hundred and second, Augustin wrote about the year 406, in reply to some questions of the pagans which were forwarded to him from Carthage. The Benedictine editors introduce the treatise in the following terms: “At the request of a deacon of Carthage, Augustin undertakes the task of teaching the art of catechising; and in the first place, he gives certain injunctions, to the effect that this kind of duty may be discharged not only in a settled method and an apt order, but also without tediousness, and in a spirit of cheerfulness. Thereafter reducing his injunctions to practical use, he gives an example of what he means by delivering two set discourses, presenting parallels to each other, the one being somewhat lengthened and the other very brief, but both suitable for the instruction of any individual whose desire is to be a Christian.” This treatise shows what was thought in the age of Saint Augustin to be the most needful instruction in religion. The Latin text: De Cactechizandis Rudibus, is in the sixth vol. of the Benedictine edition, and in the handy ed. of C. Marriott: S. Augustini Opuscula quædam, Oxford and London (Parker U+0026 Co.) 4th ed. 1885. An earlier and closer English Version by Rev. C. L. Cornish, M. A., of Exeter College, Oxford, appeared in the Oxford “Library of the Fathers” (1847, pp. 187 sqq.,) under the title On Instructing the Unlearned. H. De Romestin reproduces the Oxford translation in the English version of Marriott’s ed. of five treatises of St. Augustin, Oxford and London, 1885, pp. 1–71.—P.S.

25. book2.chapter1

    1. You have requested me, brother Deogratias, to send you in writing something which might be of service to you in the matter of catechising the uninstructed. For you have informed me that in Carthage, where you hold the position of a deacon, persons, who have to be taught the Christian faith from its very rudiments, are frequently brought to you by reason of your enjoying the reputation of possessing a rich gift in catechising, due at once to an intimate acquaintance with the faith, and to an attractive method of discourse;1331 but that you almost always find yourself in a difficulty as to the manner in which a suitable declaration is to be made of the precise doctrine, the belief of which constitutes us Christians: regarding the point at which our statement of the same ought to commence, and the limit to which it should be allowed to proceed: and with respect to the question whether, when our narration is concluded, we ought to make use of any kind of exhortation, or simply specify those precepts in the observance of which the person to whom we are discoursing may know the Christian life and profession to be maintained.1332 At the same time, you have made the confession and complaint that it has often befallen you that in the course of a lengthened and languid address you have become profitless and distasteful even to yourself, not to speak of the learner whom you have been endeavoring to instruct by your utterance, and the other parties who have been present as hearers; and that you have been constrained by these straits to put upon me the constraint of that love which I owe to you, so that I may not feel it a burdensome thing among all my engagements to write you something on this subject. 2. As for myself then, if, in the exercise of those capacities which through the bounty of our Lord I am enabled to present, the same Lord requires me to offer any manner of aid to those whom He has made brethren to me, I feel constrained not only by that love and service which is due from me to you on the terms of familiar friendship, but also by that which I owe universally to my mother the Church, by no means to refuse the task, but rather to take it up with a prompt and devoted willingness. For the more extensively I desire to see the treasure of the Lord1333 distributed, the more does it become my duty, if I ascertain that the stewards, who are my fellow-servants, find any difficulty in laying it out, to do all that lies in my power to the end that they may be able to accomplish easily and expeditiously what they sedulously and earnestly aim at.

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    3. But as regards the idea thus privately entertained by yourself in such efforts, I would not have you to be disturbed by the consideration that you have often appeared to yourself to be delivering a poor and wearisome discourse. For it may very well be the case that the matter has not so presented itself to the person whom you were trying to instruct, but that what you were uttering seemed to you to be unworthy of the ears of others, simply because it was your own earnest desire that there should be something better to listen to. Indeed with me, too, it is almost always the fact that my speech displeases myself. For I am covetous of something better, the possession of which I frequently enjoy within me before I commence to body it forth in intelligible words:1334 and then when my capacities of expression prove inferior to my inner apprehensions, I grieve over the inability which my tongue has betrayed in answering to my heart. For it is my wish that he who hears me should have the same complete understanding of the subject which I have myself; and I perceive that I fail to speak in a manner calculated to effect that, and that this arises mainly from the circumstance that the intellectual apprehension diffuses itself through the mind with something like a rapid flash, whereas the utterance is slow, and occupies time, and is of a vastly different nature, so that, while this latter is moving on, the intellectual apprehension has already withdrawn itself within its secret abodes. Yet, in consequence of its having stamped certain impressions of itself in a marvellous manner upon the memory, these prints endure with the brief pauses of the syllables;1335 and as the outcome of these same impressions we form intelligible signs,1336 which get the name of a certain language, either the Latin, or the Greek, or the Hebrew, or some other. And these signs may be objects of thought, or they may also be actually uttered by the voice. On the other hand however, the impressions themselves are neither Latin, nor Greek, nor Hebrew, nor peculiar to any other race whatsoever, but are made good in the mind just as looks are in the body. For anger is designated by one word in Latin, by another in Greek, and by different terms in other languages, according to their several diversities. But the look of the angry man is neither (peculiarly) Latin nor (peculiarly) Greek. Thus it is that when a person says Iratus sum,1337 he is not understood by every nation, but only by the Latins; whereas, if the mood of his mind when it is kindling to wrath comes forth upon the face and affects the look, all who have the individual within their view under- stand that he is angry. But, again, it is not in our power to bring out those impressions which the intellectual apprehension stamps upon the memory, and to hold them forth, as it were, to the perception of the hearers by means of the sound of the voice, in any manner parallel to the clear and evident form in which the look appears. For those former are within in the mind, while this latter is without in the body. Wherefore we have to surmise how far the sound of our mouth must be from representing that stroke of the intelligence, seeing that it does not correspond even with the impression produced upon the memory. Now, it is a common occurrence with us that, in the ardent desire to effect what is of profit to our hearer, our aim is to express ourselves to him exactly as our intellectual apprehension is at the time, when, in the very effort, we are failing in the ability to speak; and then, because this does not succeed with us, we are vexed, and we pine in weariness as if we were applying ourselves to vain labors; and, as the result of this very weariness, our discourse becomes itself more languid and pointless even than it was when it first induced such a sense of tediousness. 4. But ofttimes the earnestness of those who are desirous of hearing me shows me that my utterance is not so frigid as it seems to myself to be. From the delight, too, which they exhibit, I gather that they derive some profit from it. And I occupy myself sedulously with the endeavor not to fail in putting before them a service in which I perceive them to take in such good part what is put before them. Even, so, on your side also, the very fact that persons who require to be instructed in the faith are brought so frequently to you, ought to help you to understand that your discourse is not displeasing to others as it is displeasing to yourself; and you ought not to consider yourself unfruitful, simply because you do not succeed in setting forth in such a manner as you desire the things which you discern; for, perchance, you may be just as little able to discern them in the way you wish. For in this life who sees except as “in an enigma and through a glass”?1338 Neither is love itself of might sufficient to rend the darkness of the flesh, and penetrate into that eternal calm from which even things which pass away derive the light in which they shine. But inasmuch as day by day the good are making advances towards the vision of that day, independent of the rolling sky,1339 and without the invasion of the night, “which eye hath not seen, nor ear heard, neither hath it entered into the heart of man,”1340 there is no greater reason why our discourse should become valueless in our own estimate, when we are engaged in teaching the uninstructed, than this,—namely, that it is a delight to us to discern in an extraordinary fashion, and a weariness to speak in an ordinary. And in reality we are listened to with much greater satisfaction, indeed, when we ourselves also have pleasure in the same work; for the thread of our address is affected by the very joy of which we ourselves are sensible, and it proceeds from us with greater ease and with more acceptance. Consequently, as regards those matters which are recommended as articles of belief, the task is not a difficult one to lay down injunctions, with respect to the points at which the narration should be commenced and ended, or with respect to the method in which the narration is to be varied, so that at one time it may be briefer, at another more lengthened, and yet at all times full and perfect; and, again, with respect to the particular occasions on which it may be right to use the shorter form, and those on which it will be proper to employ the longer. But as to the means by which all is to be done, so that every one may have pleasure in his work when he catechises (for the better he succeeds in this the more attractive will he be),—that is what requires the greatest consideration. And yet we have not far to seek for the precept which will rule in this sphere. For if, in the matter of carnal means, God loves a cheerful giver,1341 how much more so in that of the spiritual? But our security that this cheerfulness may be with us at the seasonable hour, is something dependent upon the mercy of Him who has given us such precepts. Therefore, in accordance with my understanding of what your own wish is, we shall discuss in the first place the subject of the method of narration, then that of the duty of delivering injunction and exhortation, and afterwards that of the attainment of the said cheerfulness, so far as God may furnish us with the ideas.

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    5. The narration is full when each person is catechised in the first instance from what is written in the text, “In the beginning God created the heaven and the earth,”1342 on to the present times of the Church. This does not imply, however, either that we ought to repeat by memory the entire Pentateuch, and the entire Books of Judges, and Kings, and Esdras,1343 and the entire Gospel and Acts of the Apostles, if we have learned all these word for word; or that we should put all the matters which are contained in these volumes into our own words, and in that manner unfold and expound them as a whole. For neither does the time admit of that, nor does any necessity demand it. But what we ought to do is, to give a comprehensive statement of all things, summarily and generally, so that certain of the more wonderful facts may be selected which are listened to with superior gratification, and which have been ranked so remarkably among the exact turning-points (of the history);1344 that, instead of exhibiting them to view only in their wrappings, if we may so speak, and then instantly snatching them from our sight, we ought to dwell on them for a certain space, and thus, as it were, unfold them and open them out to vision, and present them to the minds of the hearers as things to be examined and admired. But as for all other details, these should be passed over rapidly, and thus far introduced and woven into the narrative. The effect of pursuing this plan is, that the particular facts which we wish to see specially commended to attention obtain greater prominence in consequence of the others being made to yield to them; while, at the same time, neither does the learner, whose interest we are anxious to stimulate by our statement, come to these subjects with a mind already exhausted, nor is confusion induced upon the memory of the person whom we ought to be instructing by our teaching. 6. In all things, indeed, not only ought our own eye to be kept fixed upon the end of the commandment, which is “charity, out of a pure heart, and a good conscience, and faith unfeigned,”1345 to which we should make all that we utter refer; but in like manner ought the gaze of the person whom we are instructing by our utterance to be moved1346 toward the same, and guided in that direction. And, in truth, for no other reason were all those things which we read in the Holy Scriptures written, previous to the Lord’s advent, but for this,—namely, that His advent might be pressed upon the attention, and that the Church which was to be, should be intimated beforehand, that is to say, the people of God throughout all nations; which Church is His body, wherewith also are united and numbered all the saints who lived in this world, even before His advent, and who believed then in His future coming, just as we believe in His past coming. For (to use an illustration) Jacob, at the time when he was being born, first put forth from the womb a hand, with which also he held the foot of the brother who was taking priority of him in the act of birth; and next indeed the head followed, and thereafter, at last, and as matter of course, the rest of the members:1347 while, nevertheless the head in point of dignity and power has precedence, not only of those members which followed it then, but also of the very hand which anticipated it in the process of the birth, and is really the first, although not in the matter of the time of appearing, at least in the order of nature. And in an analogous manner, the Lord Jesus Christ, previous to His appearing in the flesh, and coming forth in a certain manner out of the womb of His secrecy, before the eyes of men as Man, the Mediator between God and men,1348 “who is over all, God blessed for ever,”1349 sent before Him, in the person of the holy patriarchs and prophets, a certain portion of His body, wherewith, as by a hand, He gave token beforetime of His own approaching birth, and also supplanted1350 the people who were prior to Him in their pride, using for that purpose the bonds of the law, as if they were His five fingers. For through five epochs of times1351 there was no cessation in the foretelling and prophesying of His own destined coming; and in a manner consonant with this, he through whom the law was given wrote five books; and proud men, who were carnally minded, and sought to “establish their own righteousness,”1352 were not filled with blessing by the open hand of Christ, but were debarred from such good by the hand compressed and closed; and therefore their feet were tied, and “they fell, while we are risen, and stand upright.”1353 But although, as I have said, the Lord Christ did thus send before Him a certain portion of His body, in the person of those holy men who came before Him as regards the time of birth, nevertheless He is Himself the Head of the body, the Church,1354 and all these have been attached to that same body of which He is the head, in virtue of their believing in Him whom they announced prophetically. For they were not sundered (from that body) in consequence of fulfilling their course before Him, but rather were they made one with the same by reason of their obedience. For although the hand may be put forward away before the head, still it has its connection beneath the head. Wherefore all things which were written aforetime were written in order that we might be taught thereby,1355 and were our figures, and happened in a figure in the case of these men. Moreover they were written for our sakes, upon whom the end of the ages has come.1356

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    7. Moreover, what greater reason is apparent for the advent of the Lord than that God might show His love in us, commending it powerfully, inasmuch as “while we were yet sinners, Christ died for us”?1357 And furthermore, this is with the intent that, inasmuch as charity is “the end of the commandment,”1358 and “the fulfilling of the law,”1359 we also may love one another and lay down our life for the brethren, even as He laid down His life for us.1360 And with regard to God Himself, its object is that, even if it were an irksome task to love Him, it may now at least cease to be irksome for us to return His love, seeing that “He first loved us,”1361 and “spared not His own only Son, but delivered Him up for us all.”1362 For there is no mightier invitation to love than to anticipate in loving; and that soul is over hard which, supposing it unwilling indeed to give love, is unwilling also to give the return of love. But if, even in the case of criminal and sordid loves, we see how those who desire to be loved in return make it their special and absorbing business, by such proofs as are within their power, to render the strength of the love which they themselves bear plain and patent; if we also perceive how they affect to put forward an appearance of justice in what they thus offer, such as may qualify them in some sort to demand that a response be made in all fairness to them on the part of those souls which they are laboring to beguile; if, further, their own passion burns more vehemently when they observe that the minds which they are eager to possess are also moved now by the same fire: if thus, I say, it happens at once that the soul which before was torpid is excited so soon as it feels itself to be loved, and that the soul which was enkindled already becomes the more inflamed so soon as it is made cognizant of the return of its own love, it is evident that no greater reason is to be found why love should be either originated or enlarged, than what appears in the occasion when one who as yet loves not at all comes to know himself to be the object of love, or when one who is already a lover either hopes that he may yet be loved in turn, or has by this time the evidence of a response to his affection. And if this holds good even in the case of base loves, how much more1363 in (true) friendship? For what else have we carefully to attend to in this question touching the injuring of friendship than to this, namely, not to give our friend cause to suppose either that we do not love him at all, or that we love him less than he loves us? If, indeed, he is led to entertain this belief, he will be cooler in that love in which men enjoy the interchange of intimacies one with another; and if he is not of that weak type of character to which such an offense to affection will serve as a cause of freezing off from love altogether, he yet confines himself to that kind of affection in which he loves, not with the view of enjoyment to himself, but with the idea of studying the good of others. But again it is worth our while to notice how,—although superiors also have the wish to be loved by their inferiors, and are gratified with the zealous attention1364 paid to them by such, and themselves cherish greater affection towards these inferiors the more they become cognizant of that,—with what might of love, nevertheless, the inferior kindles so soon as he learns that he is beloved by his superior. For there have we love in its more grateful aspect, where it does not consume itself1365 in the drought of want, but flows forth in the plenteousness of beneficence. For the former type of love is of misery, the latter of mercy.1366 And furthermore, if the inferior was despairing even of the possibility of his being loved by his superior, he will now be inexpressibly moved to love if the superior has of his own will condescended to show how much he loves this person who could by no means be bold enough to promise himself so great a good. But what is there superior to God in the character of Judge? and what more desperate than man in the character of sinner?—than man, I ask, who had given himself all the more unreservedly up to the wardship and domination of proud powers which are unable to make him blessed, as he had come more absolutely to despair of the possibility of his being an object of interest to that power which wills not to be exalted in wickedness, but is exalted in goodness. 8. If, therefore, it was mainly for this purpose that Christ came, to wit, that man might learn how much God loves him; and that he might learn this, to the intent that he might be kindled to the love of Him by whom he was first loved, and might also love his neighbor at the command and showing of Him who became our neighbor, in that He loved man when, instead of being a neighbor to Him, he was sojourning far apart: if, again, all divine Scripture, which was written aforetime, was written with the view of presignifying the Lord’s advent; and if whatever has been committed to writing in times subsequent to these, and established by divine authority, is a record of Christ, and admonishes us of love, it is manifest that on those two commandments of love to God and love to our neighbor1367 hang not only all the law and the prophets, which at the time when the Lord spoke to that effect were as yet the only Holy Scripture, but also all those books of the divine literature which have been written1368 at a later period for our health, and consigned to remembrance. Wherefore, in the Old Testament there is a veiling of the New, and in the New Testament there is a revealing of the Old. According to that veiling, carnal men, understanding things in a carnal fashion, have been under the dominion, both then and now, of a penal fear. According to this revealing, on the other hand, spiritual men,—among whom we reckon at once those then who knocked in piety and found even hidden things opened to them, and others now who seek in no spirit of pride, lest even things uncovered should be closed to them,—understanding in a spiritual fashion, have been made free through the love wherewith they have been gifted. Consequently, inasmuch as there is nothing more adverse to love than envy, and as pride is the mother of envy, the same Lord Jesus Christ, God-man, is both a manifestation of divine love towards us, and an example of human humility with us, to the end that our great swelling might be cured by a greater counteracting remedy. For here is great misery, proud man! But there is greater mercy, a humble God! Take this love, therefore, as the end that is set before you, to which you are to refer all that you say, and, whatever you narrate, narrate it in such a manner that he to whom you are discoursing on hearing may believe, on believing may hope, on hoping may love.

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    9. Moreover, it is on the gound of that very severity of God,1369 by which the hearts of mortals are agitated with a most wholesome terror, that love is to be built up; so that, rejoicing that he is loved by Him whom he fears, man may have boldness to love Him in return, and yet at the same time be afraid to displease His love toward himself, even should he be able to do so with impunity. For certainly it very rarely happens, nay, I should rather say, never, that any one approaches us with the wish to become a Christian who has not been smitten with some sort of fear of God. For if it is in the expectation of some advantage from men whom he deems himself unlikely to please in any other way, or with the idea of escaping any disadvantage at the hands of men of whose displeasure or hostility he is seriously afraid, that a man wishes to become a Christian, then his wish to become one is not so earnest as his desire to feign one.1370 For faith is not a matter of the body which does obeisance,1371 but of the mind which believes. But unmistakeably it is often the case that the mercy of God comes to be present through the ministry of the catechiser, so that, affected by the discourse, the man now wishes to become in reality that which he had made up his mind only to feign. And so soon as he begins to have this manner of desire, we may judge him then to have made a genuine approach to us. It is true, indeed, that the precise time when a man, whom we perceive to be present with us already in the body, comes to us in reality with his mind,1372 is a thing hidden from us. But, notwithstanding that, we ought to deal with him in such a manner that this wish may be made to arise within him, even should it not be there at present. For no such labor is lost, inasmuch as, if there is any wish at all, it is assuredly strengthened by such action on our part, although we may be ignorant of the time or the hour at which it began. It is useful certainly, if it can be done, to get from those who know the man some idea beforehand of the state of mind in which he is, or of the causes which have induced him to come with the view of embracing religion. But if there is no other person available from whom we may gather such information, then, indeed, the man himself is to be interrogated, so that from what he says in reply we may draw the beginning of our discourse. Now if he has come with a false heart, desirous only of human advantages or thinking to escape disadvantages, he will certainly speak what is untrue. Nevertheless, the very untruth which he utters should be made the point from which we start. This should not be done, however, with the (open) intention of confuting his falsehood, as if that were a settled matter with you; but, taking it for granted that he has professed to have come with a purpose which is really worthy of approbation (whether that profession be true or false), it should rather be our aim to commend and praise such a purpose as that with which, in his reply, he has declared himself to have come; so that we may make him feel it a pleasure to be the kind of man actually that he wishes to seem to be. On the other hand, supposing him to have given a declaration of his views other than what ought to be before the mind of one who is to be instructed in the Christian faith, then by reproving him with more than usual kindness and gentleness, as a person uninstructed and ignorant, by pointing out and commending, concisely and in a grave spirit the end of Christian doctrine in its genuine reality, and by doing all this in such a manner as neither to anticipate the times of a narration, which should be given subsequently, nor to venture to impose that kind of statement upon a mind not previously set for it, you may bring him to desire that which, either in mistake or in dissimulation, he has not been desiring up to this stage.

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    10. But if it happens that his answer is to the effect that he has met with some divine warning, or with some divine terror, prompting him to become a Christian, this opens up the way most satisfactorily for a commencement to our discourse, by suggesting the greatness of God’s interest in us. His thoughts, however, ought certainly to be turned away from this line of things, whether miracles or dreams, and directed to the more solid path and the surer oracles of the Scriptures; so that he may also come to understand how mercifully that warning was administered to him in advance,1373 previous to his giving himself to the Holy Scriptures. And assuredly it ought to be pointed out to him, that the Lord Himself would neither thus have admonished him and urged him on to become a Christian, and to be incorporated into the Church, nor have taught him by such signs or revelations, had it not been His will that, for his greater safety and security, he should enter upon a pathway already prepared in the Holy Scriptures, in which he should not seek after visible miracles, but learn the habit of hoping for things invisible, and in which also he should receive monitions not in sleep but in wakefulness. At this point the narration ought now to be commenced, which should start with the fact that God made all things very good,1374 and which should be continued, as we have said, on to the present times of the Church. This should be done in such a manner as to give, for each of the affairs and events which we relate, causes and reasons by which we may refer them severally to that end of love from which neither the eye of the man who is occupied in doing anything, nor that of the man who is engaged in speaking, ought to be turned away. For if, even in handling the fables of the poets, which are but fictitious creations and things devised for the pleasure1375 of minds whose food is found in trifles, those grammarians who have the reputation and the name of being good do nevertheless endeavor to bring them to bear upon some kind of (assumed) use, although that use itself may be only something vain and grossly bent upon the coarse nutriment of this world:1376 how much more careful does it become us to be, not to let those genuine verities which we narrate, in consequence of any want of a well-considered account of their causes, be accepted either with a gratification which issues in no practical good, or, still less, with a cupidity which may prove hurtful! At the same time, we are not to set forth these causes in such a manner as to leave the proper course of our narration, and let our heart and our tongue indulge in digressions into the knotty questions of more intricate discussion. But the simple truth of the explanation which we adduce1377 ought to be like the gold which binds together a row of gems, and yet does not interfere with the choice symmetry of the ornament by any undue intrusion of itself.1378

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    11. On the completion of this narration, the hope of the resurrection should be set forth, and, so far as the capacity and strength of the hearer will bear it, and so far also as the measure of time at our disposal will allow, we ought to handle our arguments against the vain scoffings of unbelievers on the subject of the resurrection of the body, as well as on that of the future judgment, with its goodness in relation to the good, its severity in relation to the evil, its truth in relation to all. And after the penalties of the impious have thus been declared with detestation and horror, then the kingdom of the righteous and faithful, and that supernal city and its joy, should form the next themes for our discourse. At this point, moreover, we ought to equip and animate the weakness of man in withstanding temptations and offenses, whether these emerge without or rise within the church itself; without, as in opposition to Gentiles, or Jews, or heretics; within, on the other hand, as in opposition to the chaff of the Lord’s threshing-floor. It is not meant, however, that we are to dispute against each several type of perverse men, and that all their wrong opinions are to be refuted by set arrays of argumentations: but, in a manner suitable to a limited allowance of time, we ought to show how all this was foretold, and to point out of what service temptations are in the training of the faithful, and what relief1379 there is in the example of the patience of God, who has resolved to permit them even to the end. But, again, while he is being furnished against these (adversaries), whose perverse multitudes fill the churches so far as bodily presence is concerned, the precepts of a Christian and honorable manner of life should also be briefly and befittingly detailed at the same time, to the intent that he may neither allow himself to be easily led astray in this way, by any who are drunkards, covetous, fraudulent, gamesters, adulterers, fornicators, lovers of public spectacles, wearers of unholy charms, sorcerers, astrologers, or diviners practising any sort of vain and wicked arts, and all other parties of a similar character; nor to let himself fancy that any such course may be followed with impunity on his part, simply because he sees many who are called Christians loving these things, and engaging themselves with them, and defending them, and recommending them, and actually persuading others to their use. For as to the end which is appointed for those who persist in such a mode of life, and as to the method in which they are to be borne with in the church itself, out of which they are destined to be separated in the end,—these are subjects in which the learner ought to be instructed by means of the testimonies of the divine books. He should also, however, be informed beforehand that he will find in the church many good Christians, most genuine citizens of the heavenly Jerusalem, if he sets about being such himself. And, finally, he must be sedulously warned against letting his hope rest on man. For it is not a matter that can be easily judged by man, what man is righteous. And even were this a matter which could be easily done, still the object with which the examples of righteous men are set before us is not that we may be justified by them, but that, as we imitate them, we may understand how we ourselves also are justified by their Justifier. For the issue of this will be something which must merit the highest approval,— namely this, that when the person who is hearing us, or rather, who is hearing God by us, has begun to make some progress in moral qualities and in knowledge, and to enter upon the way of Christ with ardor, he will not be so bold as to ascribe the change either to us or to himself; but he will love both himself and us, and whatever other persons he loves as friends, in Him, and for His sake who loved him when he was an enemy, in order that He might justify him and make him a friend. And now that we have advanced thus far, I do not think that you need any preceptor to tell you how you should discuss matters briefly, when either your own time or that of those who are hearing you is occupied; and how, on the other hand, you should discourse at greater length when there is more time at your command. For the very necessity of the case recommends this, apart from the counsel of any adviser.

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    12. But there is another case which evidently must not be overlooked. I mean the case of one coming to you to receive catchetical instruction who has cultivated the field of liberal studies, who has already made up his mind to be a Christian, and who has betaken himself to you for the express purpose of becoming one. It can scarcely fail to be the fact that a person of this character has already acquired a considerable knowledge of our Scriptures and literature; and, furnished with this, he may have come now simply with the view of being made a partaker in the sacraments. For it is customary with men of this class to inquire carefully into all things, not at the very time when they are made Christians, but previous to that, and thus early also to communicate and reason, with any whom they can reach, on the subject of the feelings of their own minds. Consequently a brief method of procedure should be adopted with these, so as not to inculcate on them, in an odious fashion1380 things which they know already, but to pass over these with a light and modest touch. Thus we should say how we believe that they are already familiar with this and the other subject, and that we therefore simply reckon up in a cursory manner all those facts which require to be formally urged upon the attention of the uninstructed and unlearned. And we should endeavor so to proceed, that, supposing this man of culture to have been previously acquainted with any one of our themes, he may not hear it now as from a teacher; and that, in the event of his being still ignorant of any of them, he may yet learn the same while we are going over the things with which we understand him to be already familiar. Moreover, it is certainly not without advantage to interrogate the man himself as to the means by which he was induced to desire to be a Christian; so that, if you discover him to have been moved to that decision by books, whether they be the canonical writings or the compositions of literary men worth the studying,1381 you may say something about these at the outset, expressing your approbation of them in a manner which may suit the distinct merits which they severally possess, in respect of canonical authority and of skillfully applied diligence on the part of these expounders;1382 and, in the case of the canonical Scriptures, commending above all the most salutary modesty (of language) displayed alongside their wonderful loftiness (of subject); while, in those other productions you notice, in accordance with the characteristic faculty of each several writer, a style of a more sonorous and, as it were more rounded eloquence adapted to minds that are prouder, and, by reason thereof weaker. We should certainly also elicit from him some account of himself, so that he may give us to understand what writer he chiefly perused, and with what books he was more familiarly conversant, as these were the means of moving him to wish to be associated with the church. And when he has given us this information, then if the said books are known to us, or if we have at least ecclesiastical report as our warrant for taking them to have been written by some catholic man of note, we should joyfully express our approbation. But if, on the other hand, he has fallen upon the productions of some heretic and in ignorance, it may be, has retained in his mind anything which1383 the true faith condemns, and yet supposes it to be catholic doctrine, then we must set ourselves sedulously to teach him, bringing before him (in its rightful superiority) the authority of the Church universal, and of other most learned men reputed both for their disputations and for their writings in (the cause of) its truth.1384 At the same time, it is to be admitted that even those who have departed this life as genuine catholics, and have left to posterity some Christian writings, in certain passages of their small works, either in consequence of their failing to be understood, or (as the way is with human infirmity) because they lack ability to pierce into the deeper mysteries with the eye of the mind, and in (pursuing) the semblance of what is true, wander from the truth itself, have proved an occasion to the presumptuous and audacious for constructing and generating some heresy. This, however, is not to be wondered at, when, even in the instance of the canonical writings themselves, where all things have been expressed in the soundest manner, we see how it has happened,—not indeed through merely taking certain passages in a sense different from that which the writer had in view or which is consistent with the truth itself, (for if this were all, who would not gladly pardon human infirmity, when it exhibits a readiness to accept correction?), but by persistently defending, with the bitterest vehemence and in impudent arrogance, opinions which they have taken up in perversity and error,—many have given birth to many pernicious dogmas at the cost of rending the unity of the (Christian) communion. All these subjects we should discuss in modest conference with the individual who makes his approach to the society of the Christian people, not in the character of an uneducated man,1385 as they say, but in that of one who has passed through a finished culture and training in the books of the learned. And in enjoining him to guard against the errors of presumption, we should assume only so much authority as that humility of his, which induced him to come to us, is now felt to admit of. As to other things, moreover, in accordance with the rules of saving doctrine, which require to be narrated or discussed, whether they be matters relating to the faith, or questions bearing on the moral life, or others dealing with temptations, all these should be gone through in the manner which I have indicated, and ought therein to be referred to the more excellent way (already noticed).1386

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    13. There are also some who come from the commonest schools of the grammarians and professional speakers, whom you may not venture to reckon either among the uneducated or among those very learned classes whose minds have been exercised in questions of real magnitude. When such persons, therefore, who appear to be superior to the rest of mankind, so far as the art of speaking is concerned, approach you with the view of becoming Christians, it will be your duty in your communications with them, in a higher degree than in your dealings with those other illiterate hearers, to make it plain that they are to be diligently admonished to clothe themselves with Christian humility, and learn not to despise individuals whom they may discover keeping themselves free from vices of conduct more carefully than from faults of language; and also that they ought not to presume so much as to compare with a pure heart the practised tongue which they were accustomed even to put in preference. But above all, such persons should be taught to listen to the divine Scriptures, so that they may neither deem solid eloquence to be mean, merely because it is not inflated, nor suppose that the words or deeds of men, of which we read the accounts in those books, involved and covered as they are in carnal wrappings,1387 are not to be drawn forth and unfolded with a view to an (adequate) understanding of them, but are to be taken merely according to the sound of the letter. And as to this same matter of the utility of the hidden meaning, the existence of which is the reason why they are called also mysteries, the power wielded by these intricacies of enigmatical utterances in the way of sharpening our love for the truth, and shaking off the torpor of weariness, is a thing which the persons in question must have made good to them by actual experience, when some subject which failed to move them when it was placed baldly before them, has its significance elicited by the detailed working out of an allegorical sense. For it is in the highest degree useful to such men to come to know how ideas are to be preferred to words, just as the soul is preferred to the body. And from this, too, it follows that they ought to have the desire to listen to discourses remarkable for their truth, rather than to those which are notable for their eloquence; just as they ought to be anxious to have friends distinguished for their wisdom, rather than those whose chief merit is their beauty. They should also understand that there is no voice for the ears of God save the affection of the soul. For thus they will not act the mocker if they happen to observe any of the prelates and ministers of the Church either calling upon God in language marked by barbarisms and solecisms, or failing in understanding correctly the very words which they are pronouncing, and making confused pauses.1388 It is not meant, of course, that such faults are not to be corrected, so that the people may say “Amen” to something which they plainly understand; but what is intended is, that such things should be piously borne with by those who have come to understand how, as in the forum it is in the sound, so in the church it is in the desire that the grace of speech resides.1389 Therefore that of the forum may sometimes be called good speech, but never gracious speech.1390 Moreover, with respect to the sacrament which they are about to receive, it is enough for the more intelligent simply to hear what the thing signifies. But with those of slower intellect, it will be necessary to adopt a somewhat more detailed explanation, together with the use of similitudes, to prevent them from despising what they see.

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    14. At this point you perhaps desiderate some example of the kind of discourse intended, so that I may show you by an actual instance how the things which I have recommended are to be done. This indeed I shall do, so far as by God’s help I shall be able. But before proceeding to that, it is my duty, in consistency with what I have promised, to speak of the acquisition of the cheerfulness (to which I have alluded). For as regards the matter of the rules in accordance with which your discourse should be set forth, in the case of the catechetical instruction of a person who comes with the express view of being made a Christian, I have already made good, as far as has appeared sufficient, the promise which I made. And surely I am under no obligation at the same time to do myself in this volume that which I enjoin as the right thing to be done. Consequently, if I do that, it will have the value of an overplus. But how can the overplus be super-added by me before I have filled up the measure of what is due? Besides, one thing which I have heard you make the subject of your complaint above all others, is the fact that your discourse seemed to yourself to be poor and spiritless when you were instructing any one in the Christian name. Now this, I know, results not so much from want of matter to say, with which I am well aware you are sufficiently provided and furnished, or from poverty of speech itself, as rather from weariness of mind. And that may spring either from the cause of which I have already spoken, namely, the fact that our intelligence is better pleased and more thoroughly arrested by that which we perceive in silence in the mind, and that we have no inclination to have our attention called off from it to a noise of words coming far short of representing it; or from the circumstance that even when discourse is pleasant, we have more delight in hearing or reading things which have been expressed in a superior manner, and which are set forth without any care or anxiety on our part, than in putting together, with a view to the comprehension of others, words suddenly conceived, and leaving it an uncertain issue, on the one hand, whether such terms occur to us as adequately represent the sense, and on the other, whether they be accepted in such a manner as to profit; or yet again, from the consideration that, in consequence of their being now thoroughly familiar to ourselves, and no longer necessary to our own advancement, it becomes irksome to us to be recurring very frequently to those matters which are urged upon the uninstructed, and our mind, as being by this time pretty well matured, moves with no manner of pleasure in the circle of subjects so well-worn, and, as it were, so childish. A sense of weariness is also induced upon the speaker when he has a hearer who remains unmoved, either in that he is actually not stirred by any feeling, or in that he does not indicate by any motion of the body that he understands or that he is pleased with what is said.1391 Not that it is a becoming disposition in us to be greedy of the praises of men, but that the things which we minister are of God; and the more we love those to whom we discourse, the more desirous are we that they should be pleased with the matters which are held forth for their salvation: so that if we do not succeed in this, we are pained, and we are weakened, and become broken-spirited in the midst of our course, as if we were wasting our efforts to no purpose. Sometimes, too, when we are drawn off from some matter which we are desirous to go on with, and the transaction of which was a pleasure to us, or appeared to be more than usually needful, and when we are compelled, either by the command of a person whom we are unwilling to offend, or by the importunity of some parties that we find it impossible to get rid of, to instruct any one catechetically, in such circumstances we approach a duty for which great calmness is indispensable with minds already perturbed, and grieving at once that we are not permitted to keep that order which we desire to observe in our actions, and that we cannot possibly be competent for all things; and thus out of very heaviness our discourse as it advances is less of an attraction, because, starting from the arid soil of dejection, it goes on less flowingly. Sometimes, too, sadness has taken possession of our heart in consequence of some offense or other, and at that very time we are addressed thus: “Come, speak with this person; he desires to become a Christian.” For they who thus address us do it in ignorance of the hidden trouble which is consuming us within. So it happens that, if they are not the persons to whom it befits us to open up our feelings, we undertake with no sense of pleasure what they desire; and then, certainly, the discourse will be languid and unenjoyable which is transmitted through the agitated and fuming channel of a heart in that condition. Consequently, seeing there are so many causes serving to cloud the calm serenity of our minds, in accordance with God’s will we must seek remedies for them, such as may bring us relief from these feelings of heaviness, and help us to rejoice in fervor of spirit, and to be jocund in the tranquility of a good work. “For God loveth a cheerful giver.”1392 15. Now if the cause of our sadness lies in the circumstance that our hearer does not apprehend what we mean, so that we have to come down in a certain fashion from the elevation of our own conceptions, and are under the necessity of dwelling long in the tedious processes of syllables which come far beneath the standard of our ideas, and have anxiously to consider how that which we ourselves take in with a most rapid draught of mental apprehension is to be given forth by the mouth of flesh in the long and perplexed intricacies of its method of enunciation; and if the great dissimilarity thus felt (between our utterance and our thought) makes it distasteful to us to speak, and a pleasure to us to keep silence, then let us ponder what has been set before us by Him who has “showed us an example that we should follow His steps.”1393 For however much our articulate speech may differ from the vivacity of our intelligence, much greater is the difference of the flesh of mortality from the equality of God. And, neverless, “although He was in the same form, He emptied Himself, taking the form of a servant,”—and so on down to the words “the death of the cross.”1394 What is the explanation of this but that He made Himself “weak to the weak, in order that He might gain the weak?”1395 Listen to His follower as he expresses himself also in another place to this effect: “For whether we be beside ourselves, it is to God; or whether we be sober, it is for your cause. For the love of Christ constraineth us, because we thus judge that He died for all.”1396 And how, indeed, should one be ready to be spent for their souls,1397 if he should find it irksome to him to bend himself to their ears? For this reason, therefore, He became a little child in the midst of us, (and) like a nurse cherishing her children.1398 For is it a pleasure to lisp shortened and broken words, unless love invites us? And yet men desire to have infants to whom they have to do that kind of service; and it is a sweeter thing to a mother to put small morsels of masticated food into her little son’s mouth, than to eat up and devour larger pieces herself. In like manner, accordingly, let not the thought of the hen1399 recede from your heart, who covers her tender brood with her drooping feathers, and with broken voice calls her chirping young ones to her, while they that turn away from her fostering wings in their pride become a prey to birds. For if intelligence brings delights in its purest recesses, it should also be a delight to us to have an intelligent understanding of the manner in which charity, the more complaisantly it descends to the lowest objects, finds its way back, with all the greater vigor to those that are most secret, along the course of a good conscience which witnesses that it has sought nothing from those to whom it has descended except their everlasting salvation.

35. book2.chapter11

    16. If, however, it is rather our desire to read or hear such things as are already prepared for our use and expressed in a superior style, and if the consequence is that we feel it irksome to put together, at the time and with an uncertain issue, the terms of discourse on our own side, then, provided only that our mind does not wander off from the truth of the facts themselves, it is an easy matter for the hearer, if he is offended by anything in our language, to come to see in that very circumstance how little value should be set, supposing the subject itself to be rightly understood, upon the mere fact that there may have been some imperfection or some inaccuracy in the literal expressions, which were employed indeed simply with the view of securing a correct apprehension of the subject-matter. But if the bent of human infirmity has wandered off from the truth of the facts themselves,—although in the catechetical instruction of the unlearned, where we have to keep by the most beaten track, that cannot occur very readily,—still, lest haply it should turn out that our hearer finds cause of offence even in this direction, we ought not to deem this to have come upon us in any other way than as the issue of God’s own wish to put us to the test with respect to our readiness to receive correction in calmness of mind, so as not to rush headlong, in the course of a still greater error, into the defense of our error. But if, again, no one has told us of it, and if the thing has altogether escaped our own notice, as well as the observation of our hearers, then there is nothing to grieve over, provided only the same thing does not occur a second time. For the most part, however, when we recall what we have said, we ourselves discover something to find fault with, and are ignorant of the manner in which it was received when it was uttered; and so when charity is fervent within us, we are the more vexed if the thing, while really false, has been received with unquestioning acceptance. This being the case, then, whenever an opportunity occurs, as we have been finding fault with ourselves in silence, we ought in like manner to see to it that those persons be also set right on the subject in a considerate method, who have fallen into some sort of error, not by the words of God, but plainly by those used by us. If, on the other hand, there are any who, blinded by insensate spite, rejoice that we have committed a mistake, whisperers as they are, and slanderers, and “hateful to God,”1400 such characters should afford us matter for the exercise of patience with pity, inasmuch as also the “patience of God leadeth them to repentance.”1401 For what is more detestable, and what more likely to “treasure up wrath in the day of wrath and revelation of the righteous judgment of God,”1402 than to rejoice, after the evil likeness and pattern of the devil, in the evil of another? At times, too, even when all is correctly and truly spoken, either something which has not been understood, or something which, as being opposed to the idea and wont of an old error, seems harsh in its very novelty, offends and disturbs the hearer. But if this becomes apparent, and if the person shows himself capable of being set right, he should be set right without any delay by the use of abundance of authorities and reasons. On the other hand, if the offense is tacit and hidden, the medicine of God is the effective remedy for it. And if, again, the person starts back and declines to be cured, we should comfort ourselves with that example of our Lord, who, when men were offended at His word, and shrank from it as a hard saying, addressed Himself at the same time to those who had remained, in these terms, “Will ye also go away?”1403 For it ought to be retained as a thoroughly “fixed and immovable” position in our heart, that Jerusalem which is in captivity is set free from the Babylon of this world when the times have run their course, and that none belonging to her shall perish: for whoever may perish was not of her. “For the foundation of God standeth sure, having this seal, The Lord knoweth them that are His; and, let every one that nameth the name of Christ depart from iniquity.”1404 If we ponder these things, and call upon the Lord to come into our heart, we shall be less apprehensive of the uncertain issues of our discourse, consequent on the uncertain feelings of our hearers; and the very endurance of vexations in the cause of a work of mercy will also be something pleasant to us, if we seek not our own glory in the same. For then is a work truly good, when the aim of the doer gets its impetus from charity,1405 and, as if returning to its own place, rests again in charity. Moreover, the reading which delights us, or any listening to an eloquence superior to our own, the effect of which is to make us inclined to set a greater value upon it than upon the discourse which we ourselves have to deliver, and so to lead us to speak with a reluctant or tedious utterance, will come upon us in a happier spirit, and will be found to be more enjoyable after labor. Then, too, with a stronger confidence shall we pray to God to speak to us as we wish, if we cheerfully submit to let Him speak by us as we are able. Thus is it brought about that all things come together for good to them that love God.1406

36. book2.chapter12

    17. Once more, however, we often feel it very wearisome to go over repeatedly matters which are thoroughly familiar, and adapted (rather) to children. If this is the case with us, then we should endeavor to meet them with a brother’s, a father’s, and a mother’s love; and, if we are once united with them thus in heart, to us no less than to them will these things seem new. For so great is the power of a sympathetic disposition of mind, that, as they are affected while we are speaking, and we are affected while they are learning, we have our dwelling in each other; and thus, at one and the same time, they as it were in us speak what they hear, and we in them learn after a certain fashion what we teach. Is it not a common occurrence with us, that when we show to persons, who have never seen them, certain spacious and beautiful tracts, either in cities or in fields, which we have been in the habit of passing by without any sense of pleasure, simply because we have become so accustomed to the sight of them, we find our own enjoyment renewed in their enjoyment of the novelty of the scene? And this is so much the more our experience in proportion to the intimacy of our friendship with them; because, just as we are in them in virtue of the bond of love, in the same degree do things become new to us which previously were old. But if we ourselves have made any considerable progress in the contemplative study of things, it is not our wish that those whom we love should simply be gratified and astonished as they gaze upon the works of men’s hands; but it becomes our wish to lift them to (the contemplation of) the very skill1407 or wisdom of their author, and from this to (see them) rise to the admiration and praise of the all-creating God, with whom1408 is the most fruitful end of love. How much more, then, ought we to be delighted when men come to us with the purpose already formed of obtaining the knowledge of God Himself, with a view to (the knowledge of) whom all things should be learned which are to be learned! And how ought we to feel ourselves renewed in their newness (of experience), so that if our ordinary preaching is somewhat frigid, it may rise to fresh warmth under (the stimulus of) their extraordinary hearing! There is also this additional consideration to help us in the attainment of gladness, namely, that we ponder and bear in mind out of what death of error the man is passing over into the life of faith. And if we walk through streets which are most familiar to us, with a beneficent cheerfulness, when we happen to be pointing out the way to some individual who had been in distress in consequence of missing his direction, how much more should be the alacrity of spirit, and how much greater the joy with which, in the matter of saving doctrine, we ought to traverse again and again even those tracks which, so far as we are ourselves concerned, there is no need to open up any more; seeing that we are leading a miserable soul, and one worn out with the devious courses of this world, through the paths of peace, at the command of Him who made that peace1409 good to us!

37. book2.chapter13

    18. But in good truth it is a serious demand to make upon us, to continue discoursing on to the set limit when we fail to see our hearer in any degree moved; whether it be that, under the restraints of the awe of religion, he has not the boldness to signify his approval by voice or by any movement of his body, or that he is kept back by the modesty proper to man,1410 or that he does not understand our sayings, or that he counts them of no value. Since, then, this must be a matter of uncertainty to us, as we cannot discern his mind, it becomes our duty in our discourse to make trial of all things which may be of any avail in stirring him up and drawing him forth as it were from his place of concealment. For that sort of fear which is excessive, and which obstructs the declaration of his judgment, ought to be dispelled by the force of kindly exhortation; and by bringing before him the consideration of our brotherly affinity, we should temper his reverence for us; and by questioning him, we should ascertain whether he understands what is addressed to him; and we should impart to him a sense of confidence, so that he may give free expression to any objection which suggests itself to him. We should at the same time ask him whether he has already listened to such themes on some previous occasion, and whether perchance they fail to move him now in consequence of their being to him like things well known and commonplace. And we ought to shape our course in accordance with his answer, so as either to speak in a simpler style and with greater detail of explanation, or to refute some antagonistic opinion, or, instead of attempting any more diffuse exposition of the subjects which are known to him, to give a brief summary of these, and to select some of those matters which are handled in a mystical manner in the holy books, and especially in the historical narrative, the unfolding and setting forth of which may make our addresses more attractive. But if the man is of a very sluggish disposition, and if he is senseless, and without anything in common with all such sources of pleasure, then we must simply bear with him in a compassionate spirit; and, after briefly going over other points, we ought to impress upon him, in a manner calculated to inspire him with awe, the truths which are most indispensable on the subject of the unity of the Catholic Church,1411 on that of temptation, on that of a Christian conversation in view of the future judgment; and we ought rather to address ourselves to God for him than address much to him concerning God. 19. It is likewise a frequent occurrence that one who at first listened to us with all readiness, becomes exhausted either by the effort of hearing or by standing, and now no longer commends what is said, but gapes and yawns, and even unwillingly exhibits a disposition to depart. When we observe that, it becomes our duty to refresh his mind by saying something seasoned with an honest cheerfulness and adapted to the matter which is being discussed, or something of a very wonderful and amazing order, or even, it may be, something of a painful and mournful nature. Whatever we thus say may be all the better if it affects himself more immediately, so that the quick sense of self-concern may keep his attention on the alert. At the same time, however, it should not be of the kind to offend his spirit of reverence by any harshness attaching to it; but it should be of a nature fitted rather to conciliate him by the friendliness which it breathes. Or else, we should relieve him by accommodating him with a seat, although unquestionably matters will be better ordered if from the outset, whenever that can be done with propriety, he sits and listens. And indeed in certain of the churches beyond the sea, with a far more considerate regard to the fitness of things, not only do the prelates sit when they address the people, but they also themselves put down seats for the people, lest any person of enfeebled strength should become exhausted by standing, and thus have his mind diverted from the most wholesome purport (of the discourse), or even be under the necessity of departing. And yet it is one thing if it be simply some one out of a great multitude who withdraws in order to recruit his strength, he being also already under the obligations which result from participation in the sacraments; and it is quite another thing if the person withdrawing is one (inasmuch as it is usually the case in these circumstances that the man is unavoidably urged to that course by the fear that he should even fall, overcome by internal weakness) who has to be initiated in the first sacraments; for a person in this position is at once restrained by the sense of shame from stating the reason of his going, and not permitted to stand through the force of his weakness. This I speak from experience. For this was the case with a certain individual, a man from the country, when I was instructing him catechetically: and from his instance I have learned that this kind of thing is carefully to be guarded against. For who can endure our arrogance when we fail to make men who are our brethren,1412 or even those who are not yet in that relation to us (for our solicitude then should be all the greater to get them to become our brethren), to be seated in our presence, seeing that even a woman sat as she listened to our Lord Himself, in whose service the angels stand alert?1413 Of course if the address is to be but short, or if the place is not well adapted for sitting, they should listen standing. But that should be the case only when there are many hearers, and when they are not to be formally admitted1414 at the time. For when the audience consists only of one or two, or a few, who have come with the express purpose of being made Christians, there is a risk in speaking to them standing. Nevertheless, supposing that we have once begun in that manner, we ought at least, whenever we observe signs of weariness on the part of the hearer, to offer him the liberty of being seated; nay more, we should urge him by all means to sit down, and we ought to drop some remark calculated at once to refresh him and to banish from his mind any anxiety which may have chanced to break in upon him and draw off his attention. For inasmuch as the reasons why he remains silent and declines to listen cannot be certainly known to us, now that he is seated we may speak to some extent against the incidence of thoughts about worldly affairs, delivering ourselves either in the cheerful spirit to which I have already adverted, or in a serious vein; so that, if these are the particular anxieties which have occupied his mind, they may be made to give way as if indicted by name: while, on the other hand, supposing them not to be the special causes (of the loss of interest), and supposing him to be simply worn out with listening, his attention will be relieved of the pressure of weariness when we address to him some unexpected and extraordinary strain of remark on these subjects, in the mode of which I have spoken, as if they were the particular anxieties,— for indeed we are simply ignorant (of the true causes). But let the remark thus made be short, especially considering that it is thrown in out of order, lest the very medicine even increase the malady of weariness which we desire to relieve; and, at the same time, we should go on rapidly with what remains, and promise and present the prospect of a conclusion nearer than was looked for.

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    20. If, again, your spirit has been broken by the necessity of giving up some other employment, on which, as the more requisite, you were now bent; and if the sadness caused by that constraint makes you catechise in no pleasant mood, you ought to ponder the fact that, excepting that we know it to be our duty, in all our dealings with men, to act in a merciful manner, and in the exercise of the sincerest charity,—with this one exception, I say, it is quite uncertain to us what is the more profitable thing for us to do, and what the more opportune thing for us either to pass by for a time or altogether to omit. For inasmuch as we know not how the merits of men, on whose behalf we are acting, stand with God, the question as to what is expedient for them at a certain time is something which, instead of being able to comprehend, we can rather only surmise, without the aid of any (clear) inferences, or (at best) with the slenderest and the most uncertain. Therefore we ought certainly to dispose the matters with which we have to deal according to our intelligence; and then, if we prove able to carry them out in the manner upon which we have resolved, we should rejoice, not indeed that it was our will, but that it was God’s will, that they should thus be accomplished. But if anything unavoidable happens, by which the disposition thus proposed by us is interfered with, we should bend ourselves to it readily, lest we be broken; so that the very disposition of affairs which God has preferred to ours may also be made our own. For it is more in accordance with propriety that we should follow His will than that He should follow ours. Besides, as regards this order in the doing of things, which we wish to keep in accordance with our own judgment, surely that course is to be approved of in which objects that are superior have the precedence. Why then are we aggrieved that the precedence over men should be held by the Lord God in His vast superiority to us men, so that in the said love which we entertain for our own order, we should thus (exhibit the disposition to) despise order? For “no one orders for the better” what he has to do, except the man who is rather ready to leave undone what he is prohibited from doing by the divine power, than desirous of doing that which he meditates in his own human cogitations. For “there are many devices in a man’s heart; nevertheless, the counsel of the Lord stands for ever.”1415 21. But if our mind is agitated by some cause of offense, so as not to be capable of delivering a discourse of a calm and enjoyable strain, our charity towards those for whom Christ died, desiring to redeem them by the price of His own blood from the death of the errors of this world, ought to be so great, that the very circumstance of intelligence being brought us in our sadness, regarding the advent of some person who longs to become a Christian, ought to be enough to cheer us and dissipate that heaviness of spirit, just as the delights of gain are wont to soften the pain of losses. For we are not (fairly) oppressed by the offense of any individual, unless it be that of the man whom we either perceive or believe to be perishing himself, or to be the occasion of the undoing of some weak one. Accordingly, one who comes to us with the view of being formally admitted, in that we cherish the hope of his ability to go forward, should wipe away the sorrow caused by one who fails us. For even if the dread that our proselyte may become the child of hell1416 comes into our thoughts, as, there are many such before our eyes, from whom those offenses arise by which we are distressed, this ought to operate, not in the way of keeping us back, but rather in the way of stimulating us and spurring us on. And in the same measure we ought to admonish him whom we are instructing to be on his guard against imitating those who are Christians only in name and not in very truth, and to take care not to suffer himself to be so moved by their numbers as either to be desirous of following them, or to be reluctant to follow Christ on their account, and either to be unwilling to be in the Church of God, where they are, or to wish to be there in such a character as they bear. And somehow or other, in admonitions of this sort, that address is the more glowing to which a present sense of grief supplies the fuel; so that instead of being duller, we utter with greater fire and vehemence under such feelings things which, in times of greater ease, we would give forth in a colder and less energetic manner. And this should make us rejoice that an opportunity is afforded us under which the emotions of our mind pass not away without yielding some fruit. 22. If, however, grief has taken possession of us on account of something in which we ourselves have erred or sinned, we should bear in mind not only that a “broken spirit is a sacrifice to God,”1417 but also the saying, “Like as water quencheth fire, so alms sin;”1418 and again, “I will have mercy,” saith He, “rather than sacrifice.”1419 Therefore, as in the event of our being in peril from fire we would certainly run to the water in order to get the fire extinguished, and we would be grateful if any person were to offer it in the immediate vicinity; so, if some flame of sin has risen from our own stack,1420 and if we are troubled on that account, when an opportunity has been given for a most merciful work, we should rejoice in it, as if a fountain were offered us in order that by it the conflagration which had burst forth might be extinguished. Unless haply we are foolish enough to think that we ought to be readier in running with bread, wherewith we may fill the belly of a hungry man, than with the word of God, wherewith we may instruct the mind of the man who feeds on it.1421 There is this also to consider, namely, that if it would only be of advantage to us to do this thing, and entail no disadvantage to leave it undone, we might despise a remedy offered in an unhappy fashion in the time of peril with a view to the safety, not now of a neighbor, but of ourselves. But when from the mouth of the Lord this so threatening sentence is heard, “Thou wicked and slothful servant, thou oughtest to give my money to the exchangers,” 1422 what madness, I pray thee, is it thus, seeing that our sin pains us, to be minded to sin again, by refusing to give the Lord’s money to one who desires it and asks it! When these and such like considerations and reflections have succeeded in dispelling the darkness of weary feelings, the bent of mind is rendered apt for the duty of catechising, so that that is received in a pleasant manner which breaks forth vigorously and cheerfully from the rich vein of charity. For these things indeed which are uttered here are spoken, not so much by me to you, as rather to us all by that very “love which is shed abroad in our hearts by the Holy Spirit that is given to us.”1423

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    23. But now, perhaps, you also demand of me as a debt that which, previous to the promise which I made, I was under no obligation to give, namely, that I should not count it burdensome to unfold some sort of example of the discourse intended, and to set it before you for your study, just as if I were myself engaged in catechising some individual. Before I do that, however, I wish you to keep in mind the fact that the mental effort is of one kind in the case of a person who dictates, with a future reader in his view, and that it is of quite another kind in the case of a person who speaks with a present hearer to whom to direct his attention. And further, it is to be remembered that, in this latter instance in particular, the effort is of one kind when one is admonishing in private, and when there is no other person at hand to pronounce judgment on us; whereas it is of a different order when one is conveying any instruction in public, and when there stands around him an audience of persons holding dissimilar opinions; and again, that in this exercise of teaching, the effort will be of one sort when only a single individual is being instructed, while all the rest listen, like persons judging or attesting things well known to them, and that it will be different when all those who are present wait for what we have to deliver to them; and once more, that, in this same instance, the effort will be one thing when all are seated, as it were, in private conference with a view to engaging in some discussion, and that it will be quite another thing when the people sit silent and intent on giving their attention to some single speaker who is to address them from a higher position. It will likewise make a considerable difference, even when we are discoursing in that style, whether there are few present or many, whether they are learned or unlearned, or made up of both classes combined; whether they are city-bred or rustics, or both the one and the other together; or whether, again, they are a people composed of all orders of men in due proportion. For it is impossible but that they will affect in different ways the person who has to speak to them and discourse with them, and that the address which is delivered will both bear certain features, as it were, expressive of the feelings of the mind from which it proceeds, and also influence the hearers in different ways, in accordance with that same difference (in the speaker’s disposition), while at the same time the hearers themselves will influence one another in different ways by the simple force of their presence with each other. But as we are dealing at present with the matter of the instruction of the unlearned, I am a witness to you, as regards my own experience, that I find myself variously moved, according as I see before me, for the purposes of catechetical instruction, a highly educated man, a dull fellow, a citizen, a foreigner, a rich man, a poor man, a private individual, a man of honors, a person occupying some position of authority, an individual of this or the other nation, of this or the other age or sex, one proceeding from this or the other sect, from this or the other common error,—and ever in accordance with the difference of my feelings does my discourse itself at once set out, go on, and reach its end. And inasmuch as, although the same charity is due to all, yet the same medicine is not to be administered to all, in like manner charity itself travails with some, is made weak together with others; is at pains to edify some, tremblingly apprehends being an offense to others; bends to some, lifts itself erect to others; is gentle to some, severe to others; to none an enemy, to all a mother. And when one, who has not gone through the kind of experience to which I refer in the same spirit of charity, sees us attaining, in virtue of some gift which has been conferred upon us, and which carries the power of pleasing, a certain repute of an eulogistic nature in the mouth of the multitude, he counts us happy on that account. But may God, into whose cognizance the “groaning of them that are bound enters,”1424 look upon our humility, and our labor, and forgive us all our sins.1425 Wherefore, if anything in us has so far pleased you as to make you desirous of hearing from us some remarks on the subject of the form of discourse which you ought to follow,1426 you should acquire a more thorough understanding of the matter by contemplating us, and listening to us when we are actually engaged with these topics, than by a perusal when we are only dictating them.

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    24. Nevertheless, however that may be, let us here suppose that some one has come to us who desires to be made a Christian, and who belongs indeed to the order of private persons, 1427 and yet not to the class of rustics, but to that of the city-bred, such as those whom you cannot fail to come across in numbers in Carthage. Let us also suppose that, on being asked whether the inducement leading him to desire to be a Christian is any advantage looked for in the present life, or the rest which is hoped for after this life, he has answered that his inducement has been the rest that is yet to come. Then perchance such a person might be instructed by us in some such strain of address as the following: “Thanks be to God, my brother; cordially do I wish you joy, and I am glad on your account that, amid all the storms of this world, which are at once so great and so dangerous, you have bethought yourself of some true and certain security. For even in this life men go in quest of rest and security at the cost of heavy labors, but they fail to find such in consequence of their wicked lusts. For their thought is to find rest in things which are unquiet, and which endure not. And these objects, inasmuch as they are withdrawn from them and pass away in the course of time, agitate them by fears and griefs, and suffer them not to enjoy tranquillity. For if it be that a man seeks to find his rest in wealth, he is rendered proud rather than at ease. Do we not see how many have lost their riches on a sudden,—how many, too, have been undone by reason of them, either as they have been coveting to possess them, or as they have been borne down and despoiled of them by others more covetous than themselves? And even should they remain with the man all his life long, and never leave their lover, yet would he himself (have to) leave them at his death. For of what measure is the life of man, even if he lives to old age? Or when men desire for themselves old age, what else do they really desire but long infirmity? So, too, with the honors of this world,—what are they but empty pride and vanity, and peril of ruin? For holy Scripture speaks in this wise: ‘All flesh is grass, and the glory of man is as the flower of grass. The grass withereth, the flower thereof falleth away; but the word of the Lord endureth for ever.’1428 Consequently, if any man longs for true rest and true felicity, he ought to lift his hope off things which are mortal and transitory, and fix it on the word of the Lord; so that, cleaving to that which endures for ever, he may himself together with it endure for ever. 25. “There are also other men who neither crave to be rich nor go about seeking the vain pomps of honors, but who nevertheless are minded to find their pleasure and rest in dainty meats, and in fornications, and in those theatres and spectacles which are at their disposal in great cities for nothing. But it fares with these, too, in the same way; or they waste their small means in luxury, and subsequently, under pressure of want, break out into thefts and burglaries, and at times even into highway robberies, and so they are suddenly filled with fears both numerous and great; and men who a little before were singing in the house of revelry, are now dreaming of the sorrows of the prison. Moreover, in their eager devotion to the public spectacles, they come to resemble demons, as they incite men by their cries to wound each other, and instigate those who have done them no hurt to engage in furious contests with each other, while they seek to please an insane people. And if they perceive any such to be peaceably disposed, they straightway hate them and persecute them, and raise an outcry, asking that they should be beaten with clubs, as if they had been in collusion to cheat them; and this iniquity they force even the judge, who is the (appointed) avenger of iniquities, to perpetrate. On the other hand, if they observe such men exerting themselves in horrid hostilities against each other, whether they be those who are called sintoe,1429 or theatrical actors and players,1430 or charioteers, or hunters,—those wretched men whom they engage in conflicts and struggles, not only men with men, but even men with beasts,—then the fiercer the fury with which they perceive these unhappy creatures rage against each other, the better they like them, and the greater the enjoyment they have in them; and they favor them when thus excited,1431 and by so favoring them they excite them all the more, the spectators themselves striving more madly with each other, as they espouse the cause of different combatants, than is the case even with those very men whose madness they madly provoke, while at the same time they also long to be spectators of the same in their mad frenzy.1432 How then can that mind keep the soundness of peace which feeds on strifes and contentions? For just as is the food which is received, such is the health which results. In fine, although mad pleasures are no pleasures, nevertheless let these things be taken as they are, and it still remains the case that, whatever their nature may be, and whatever the measure of enjoyment yielded by the boasts of riches, and the inflation of honors, and the spendthrift pleasures of the taverns, and the contests of the theatres, and the impurity of fornications, and the pruriency of the baths, they are all things of which one little fever deprives us, while, even from those who still survive, it takes away the whole false happiness of their life. Then there remains only a void and wounded conscience, destined to apprehend that God as a Judge whom it refused to have as a Father, and destined also to find a severe Lord in Him whom it scorned to seek and love as a tender Father. But thou, inasmuch as thou seekest that true rest which is promised to Christians after this life, wilt taste the same sweet and pleasant rest even here among the bitterest troubles of this life, if thou continuest to love the commandments of Him who hath promised the same. For quickly wilt thou feel that the fruits of righteousness are sweeter than those of unrighteousness, and that a man finds a more genuine and pleasurable joy in the possession of a good conscience in the midst of troubles than in that of an evil conscience in the midst of delights. For thou hast not come to be united to the Church of God with the idea of seeking from it any temporal advantage.

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    26. “For there are some whose reason for desiring to become Christians is either that they may gain the favor of men from whom they look for temporal advantages, or that they are reluctant to offend those whom they fear. But these are reprobate; and although the church bears them for a time, as the threshing-floor bears the chaff until the period of winnowing, yet if they fail to amend and begin to be Christians in sincerity in view of the everlasting rest which is to come, they will be separated from it in the end. And let not such flatter themselves, because it is possible for them to be in the threshing-floor along with the grain of God. For they will not be together with that in the barn, but are destined for the fire, which is their due. There are also others of better hope indeed, but nevertheless in no inferior danger. I mean those who now fear God, and mock not the Christian name, neither enter the church of God with an assumed heart, but still look for their felicity in this life, expecting to have more felicity in earthly things than those enjoy who refuse to worship God. And the consequence of this false anticipation is, that when they see some wicked and impious men strongly established and excelling in this worldly prosperity, while they themselves either possess it in a smaller degree or miss it altogether, they are troubled with the thought that they are serving God without reason, and so they readily fall away from the faith. 27. “But as to the man who has in view that everlasting blessedness and perpetual rest which is promised as the lot destined for the saints after this life, and who desires to become a Christian, in order that he may not pass into eternal fire with the devil, but enter into the eternal kingdom together with Christ,1433 such an one is truly a Christian; (and he will be) on his guard in every temptation, so that he may neither be corrupted by prosperity nor be utterly broken in spirit by adversity, but remain at once modest and temperate when the good things of earth abound with him, and brave and patient when tribulations overtake him. A person of this character will also advance in attainments until he comes to that disposition of mind which will make him love God more than he fears hell; so that even were God to say to him, ‘Avail yourself of carnal pleasures for ever, and sin as much as you are able, and you shall neither die nor be sent into hell, but you will only not be with me, he would be terribly dismayed, and would altogether abstain from sinning, not now (simply) with the purpose of not falling into that of which he was wont to be afraid, but with the wish not to offend Him whom he so greatly loves: in whom alone also there is the rest which eye hath not seen, neither hath ear heard, neither hath it entered into the heart of man (to conceive),— the rest which God hath prepared for them that love Him.1434 28. “Now, on the subject of this rest Scripture is significant, and refrains not to speak, when it tells us how at the beginning of the world, and at the time when God made heaven and earth and all things which are in them, He worked during six days, and rested on the seventh day.1435 For it was in the power of the Almighty to make all things even in one moment of time. For He had not labored in the view that He might enjoy (a needful) rest, since indeed “He spake, and they were made; He commanded, and they were created;”1436 but that He might signify how, after six ages of this world, in a seventh age, as on the seventh day, He will rest in His saints; inasmuch as these same saints shall rest also in Him after all the good works in which they have served Him,—which He Himself, indeed, works in them, who calls them, and instructs them, and puts away the offenses that are past, and justifies the man who previously was ungodly. For as, when by His gift they work that which is good, He is Himself rightly said to work (that in them), so, when they rest in Him, He is rightly said to rest Himself. For, as regards Himself, He seeks no cessation, because He feels no labor. Moreover He made all things by His Word; and His Word is Christ Himself, in whom the angels and all those purest spirits of heaven rest in holy silence. Man, however in that he fell by sin, has lost the rest which he possessed in His divinity, and receives it again (now) in His humanity; and for this purpose He became man, and was born of a woman, at the seasonable time at which He Himself knew it behoved it so to be fulfilled. And from the flesh assuredly He could not sustain any contamination, being Himself rather destined to purify the flesh. Of His future coming the ancient saints, in the revelation of the Spirit, had knowledge, and prophesied. And thus were they saved by believing that He was to come, even as we are saved by believing that He has come. Hence ought we to love God who has so loved us as to have sent His only Son, in order that He might endue Himself with the lowliness1437 of our mortality, and die both at the hands of sinners and on behalf of sinners. For even in times of old, and in the opening ages, the depth of this mystery ceases not to be prefigured and prophetically announced.

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    29. “Whereas, then, the omnipotent God, who is also good and just and merciful, who made all things,—whether they be great or small, whether they be highest or lowest, whether they be things which are seen, such as are the heavens and the earth and the sea, and in the heavens, in particular, the sun and the moon and other luminaries, and in the earth and the sea, again, trees and shrubs and animals each after their kind, and all bodies celestial or terrestrial alike, or whether they be things which are not seen, such as are those spirits whereby bodies are animated and endowed with life,—made also man after His own image, in order that, as He Himself, in virtue of His omnipotence, presides over universal creation, so man, in virtue of that intelligence of his by which he comes to know even his Creator and worships Him, might preside over all the living creatures of earth: Whereas, too, he made the woman to be an helpmeet for him: not for carnal concupiscence,—since, indeed, they had not corruptible bodies at that period, before the punishment of sin invaded them in the form of mortality,—but for this purpose, that the man might at once have glory of the woman in so far as he went before her to God, and present in himself an example to her for imitation in holiness and piety, even as he himself was to be the glory of God in so far as he followed his wisdom: 30. “Therefore did he place them in a certain locality of perpetual blessedness, which the Scripture designates Paradise: and he gave them a commandment, on condition of not violating which they were to continue for ever in that blessedness of immortality; while, on the other hand, if they transgressed it, they were to sustain the penalties of mortality. Now God knew beforehand that they would trangress it. Nevertheless, in that He is the author and maker of everything good, He chose rather to make them, as He also made the beasts, in order that He might replenish the earth with the good things proper to earth. And certainly man, even sinful man, is better than a beast. And the commandment, which they were not to keep, He yet preferred to give them, in order that they might be without excuse when He should begin to vindicate Himself against them. For whatever man may have done, he finds God worthy to be praised in all His doings: if he shall have acted rightly, he finds Him worthy to be praised for the righteousness of His rewards: if he shall have sinned, he finds Him worthy to be praised for the righteousness of His punishments: if he shall have confessed his sins and returned to an upright life, he finds Him worthy to be praised for the mercy of His pardoning favors. Why, then, should God not make man, although He foreknew that he would sin, when He might crown him if he stood, and set him right if he fell, and help him if he rose, Himself being always and everywhere glorious in goodness, righteousness, and clemency? Above all, why should He not do so, since He also foreknew this, namely, that from the race of that mortality there would spring saints, who should not seek their own, but give glory to their Creator; and who, obtaining deliverance from every corruption by worshipping Him, should be counted worthy to live for ever, and to live in blessedness with the holy angels? For He who gave freedom of will to men, in order that they might worship God not of slavish necessity but with ingenuous inclination, gave it also to the angels; and hence neither did the angel, who, in company with other spirits who were his satellites, forsook in pride the obedience of God and became the devil, do any hurt to God, but to himself. For God knoweth how to dispose of souls1438 that leave Him, and out of their righteous misery to furnish the inferior sections of His creatures with the most appropriate and befitting laws of His wonderful dispensation. Consequently, neither did the devil in any manner harm God, whether in falling himself, or in seducing man to death; nor did man himself in any degree impair the truth, or power, or blessedness1439 of His Maker, in that, when his partner was seduced by the devil, he of his own deliberate inclination consented unto her in the doing of that which God had forbidden. For by the most righteous laws of God all were condemned, God Himself being glorious in the equity of retribution, while they were shamed through the degradation of punishment: to the end that man, when he turned away from his Creator, should be overcome by the devil and made his subject, and that the devil might be set before man as an enemy to be conquered, when he turned again to his Creator; so that whosoever should consent unto the devil even to the end, might go with him into eternal punishments; whereas those who should humble themselves to God, and by His grace overcome the devil, might be counted worthy of eternal rewards.

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    31. “Neither ought we to be moved by the consideration that many consent unto the devil, and few follow God; for the grain, too, in comparison with the chaff, has greatly the defect in number. But even as the husbandman knows what to do with the mighty heap of chaff, so the multitude of sinners is nothing to God, who knows what to do with them, so as not to let the administration of His kingdom be disordered and dishonored in any part. Nor is the devil to be supposed to have proved victorious for the mere reason of his drawing away with him more than the few by whom he may be overcome. In this way there are two communities—one of the ungodly, and another of the holy—which are carried down from the beginning of the human race even to the end of the world, which are at present commingled in respect of bodies, but separated in respect of wills, and which, moreover, are destined to be separated also in respect of bodily presence in the day of judgment. For all men who love pride and temporal power with vain elation and pomp of arrogance, and all spirits who set their affections on such things and seek their own glory in the subjection of men, are bound fast together in one association; nay, even although they frequently fight against each other on account of these things, they are nevertheless precipitated by the like weight of lust into the same abyss, and are united with each other by similarity of manners and merits. And, again, all men and all spirits who humbly seek the glory of God and not their own, and who follow Him in piety, belong to one fellowship. And, notwithstanding this, God is most merciful and patient with ungodly men, and offers them a place for penitence and amendment. 32. “For with respect also to the fact that He destroyed all men in the flood, with the exception of one righteous man together with his house, whom He willed to be saved in the ark, He knew indeed that they would not amend themselves; yet, nevertheless, as the building of the ark went on for the space of a hundred years, the wrath of God which was to come upon them was certainly preached to them:1440 and if they only would have turned to God, He would have spared them, as at a later period He spared the city of Nineveh when it repented, after He had announced to it, by means of a prophet, the destruction that was about to overtake it.1441 Thus, moreover, God acts, granting a space for repentance even to those who He knows will persist in wickedness, in order that He may exercise and instruct our patience by His own example; whereby also we may know how greatly it befits us to bear with the evil in long-suffering, when we know not what manner of men they will prove hereafter, seeing that He, whose cognizance nothing that is yet to be escapes, spares them and suffers them to live. Under the sacramental sign of the flood, however, in which the righteous were rescued by the wood, there was also a fore-announcement of the Church which was to be, which Christ, its King and God, has raised on high; by the mystery of His cross, in safety from the submersion of this world. Moreover, God was not ignorant of the fact that, even of those who had been saved in the ark, there would be born wicked men, who would cover the face of the earth a second time with iniquities. But, nevertheless, He both gave them a pattern of the future judgment, and fore-announced the deliverance of the holy by the mystery of the wood. For even after these things wickedness did not cease to sprout forth again through pride, and lusts, and illicit impieties, when men, forsaking their Creator, not only fell to the (standard of the) creature which God made, so as to worship instead of God that which God made, but even bowed their souls to the works of the hands of men and to the contrivances of craftsmen, wherein a more shameful triumph was to be won over them by the devil, and by those evil spirits who rejoice in finding themselves adored and reverenced in such false devices, while they feed1442 their own errors with the errors of men. 33. “But in truth there were not wanting in those times righteous men also of the kind to seek God piously and to overcome the pride of the devil, citizens of that holy community, who were made whole by the humiliation of Christ, which was then only destined to enter, but was revealed to them by the Spirit. From among these, Abraham, a pious and faithful servant of God, was chosen, in order that to him might be shown the sacrament of the Son of God, so that thus, in virtue of the imitation of his faith, all the faithful of all nations might be called his children in the future. Of him was born a people, by whom the one true God who made heaven and earth should be worshipped when all other nations did service to idols and evil spirits. In that people, plainly, the future Church was much more evidently prefigured. For in it there was a carnal multitude that worshipped God with a view to visible benefits. But in it there were also a few who thought of the future rest, and looked longingly for the heavenly fatherland, to whom through prophecy was revealed the coming humiliation of God in the person of our King and Lord Jesus Christ, in order that they might be made whole of all pride and arrogance through that faith. And with respect to these saints who in point of time had precedence of the birth of the Lord, not only their speech, but also their life, and their marriages, and their children, and their doings, constituted a prophecy of this time, at which the Church is being gathered together out of all nations through faith in the passion of Christ. By the instrumentality of those holy patriarchs and prophets this carnal people of Israel, who at a later period were also called Jews, had ministered unto them at once those visible benefits which they eagerly desired of the Lord in a carnal manner, and those chastisements, in the form of bodily punishments, which were intended to terrify them for the time, as was befitting for their obstinacy. And in all these, nevertheless, there were also spiritual mysteries signified, such as were meant to bear upon Christ and the Church; of which Church those saints also were members, although they existed in this life previous to the birth of Christ, the Lord, according to the flesh. For this same Christ, the only-begotten Son of God, the Word of the Father, equal and co-eternal with the Father, by whom all things were made, was Himself also made man for our sakes, in order that of the whole Church, as of His whole body, He might be the Head. But just as when the whole man is in the process of being born, although he may put the hand forth first in the act of birth, yet is that hand joined and compacted together with the whole body under the head, even as also among these same patriarchs some were born1443 with the hand put forth first as a sign of this very thing: so all the saints who lived upon the earth previous to the birth of our Lord Jesus Christ, although they were born antecedently, were nevertheless united under the Head with that universal body of which He is the Head.

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    34. “That people, then, having been brought down into Egypt, were in bondage to the harshest of kings; and, taught by the most oppressive labors, they sought their deliverer in God; and there was sent to them one belonging to the people themselves, Moses, the holy servant of God, who, in the might of God, terrified the impious nation of the Egyptians in those days by great miracles, and led forth the people of God out of that land through the Red Sea, where the water parted and opened up a way for them as they crossed it, whereas, when the Egyptians pressed on in pursuit, the waves returned to their channel and overwhelmed them, so that they perished. Thus, then, just as the earth through the agency of the flood was cleansed by the waters from the wickedness of the sinners, who in those times were destroyed in their inundation, while the righteous escaped by means of the wood; so the people of God, when they went forth from Egypt, found a way through the waters by which their enemies were devoured. Nor was the sacrament of the wood wanting there. For Moses smote with his rod, in order that that miracle might be effected. Both these are signs of holy baptism, by which the faithful pass into the new life, while their sins are done away with like enemies, and perish. But more clearly was the passion of Christ prefigured in the case of that people, when they were commanded to slay and eat the lamb, and to mark their door-posts with its blood, and to celebrate this rite every year, and to designate it the Lord’s passover. For surely prophecy speaks with the utmost plainness of the Lord Jesus Christ, when it says that “He was led as a lamb to the slaughter.”1444 And with the sign of His passion and cross, thou art this day to be marked on thy forehead, as on the door-post, and all Christians are marked with the same. 35. “Thereafter this people was conducted through the wilderness for forty years. They also received the law written by the finger of God, under which name the Holy Spirit is signified, as it is declared with the utmost plainness in the Gospel. For God is not defined1445 by the form of a body, neither are members and fingers to be thought of as existent in Him in the way in which we see them in ourselves. But, inasmuch as it is through the Holy Spirit that God’s gifts are divided to His saints, in order that, although they vary in their capacities, they may nevertheless not lapse from the concord of charity, and inasmuch as it is especially in the fingers that there appears a certain kind of division, while nevertheless there is no separation from unity, this may be the explanation of the phrase. But whether this may be the case, or whatever other reason may be assigned for the Holy Spirit being called the finger of God, we ought not at any rate to think of the form of a human body when we hear this expression used. The people in question, then, received the law written by the finger of God, and that in good sooth on tables of stone, to signify the hardness of their heart in that they were not to fulfill the law. For, as they eagerly sought from the Lord gifts meant for the uses of the body, they were held by carnal fear rather than by spiritual charity. But nothing fulfills the law save charity. Consequently, they were burdened with many visible sacraments, to the intent that they should feel the pressure of the yoke of bondage in the observances of meats, and in the sacrifices of animals, and in other rites innumerable; which things, at the same time, were signs of spiritual matters relating to the Lord Jesus Christ and to the Church; which, furthermore, at that time were both understood by a few holy men to the effect of yielding the fruit of salvation, and observed by them in accordance with the fitness of the time, while by the multitude of carnal men they were observed only and not understood. 36. “In this manner, then, through many varied signs of things to come, which it would be tedious to enumerate in complete detail, and which we now see in their fulfillment in the Church, that people were brought to the land of promise, in which they were to reign in a temporal and carnal way in accordance with their own longings: which earthly kingdom, nevertheless, sustained the image of a spiritual kingdom. There Jerusalem was founded, that most celebrated city of God, which, while in bondage, served as a sign of the free city, which is called the heavenly Jerusalem1446 which latter term is a Hebrew word, and signifies by interpretation the ‘vision of peace.’ The citizens thereof are all sanctified men, who have been, who are, and who are yet to be; and all sanctified spirits, even as many as are obedient to God with pious devotion in the exalted regions of heaven, and imitate not the impious pride of the devil and his angels. The King of this city is the Lord Jesus Christ, the Word of God, by whom the highest angels are governed, and at the same time the Word that took unto Himself human nature,1447 in order that by Him men also might be governed, who, in His fellowship, shall reign all together in eternal peace. In the service of prefiguring this King in that earthly kingdom of the people of Israel, King David stood forth pre-eminent,1448 of whose seed according to the flesh that truest King was to come, to wit, our Lord Jesus Christ, ‘who is over all, God blessed for ever.’1449 In that land of promise many things were done, which held good as figures of the Christ who was to come, and of the Church, with which you will have it in your power to acquaint yourself by degrees in the Holy Books.

45. book2.chapter21

    37. “Howbeit, after the lapse of some generations, another type was presented, which bears very emphatically on the matter in hand. For that city1450 was brought into captivity, and a large section of the people were carried off into Babylonia. Now, as Jerusalem signifies the city and fellowship of the saints, so Babylonia signifies the city and fellowship of the wicked, seeing that by interpretation it denotes confusion. On the subject of these two cities, which have been running their courses, mingling the one with the other, through all the changes of time from the beginning of the human race, and which shall so move on together until the end of the world, when they are destined to be separated at the last judgment, we have spoken already a little ago.1451 That captivity, then, of the city of Jerusalem, and the people thus carried into Babylonia in bondage, were ordained so to proceed by the Lord, by the voice of Jeremiah, a prophet of that time.1452 And there appeared kings1453 of Babylon, under whom they were in slavery, who on occasion of the captivity of this people were so wrought upon by certain miracles that they came to know the one true God who founded universal creation, and worshipped Him, and commanded that He should be worshipped. Moreover the people were ordered both to pray for those by whom they were detained in captivity, and in their peace to hope for peace, to the effect that they should beget children, and build houses, and plant gardens and vineyards.1454 But at the end of seventy years, release from their captivity was promised to them.1455 All this, furthermore, signified in a figure that the Church of Christ in all His saints, who are citizens of the heavenly Jerusalem, would have to do service under the kings of this world. For the doctrine of the apostles speaks also in this wise, that ‘every soul should be subject to the higher powers,’ and that there ‘should be rendered all things to all men, tribute to whom tribute (is due), custom to whom custom,’ 1456 and all other things in like manner which, without detriment to the worship of our God, we render to the rulers in the constitution of human society: for the Lord Himself also, in order to set before us an example of this sound doctrine, did not deem it unworthy of Him to pay tribute1457 on account of that human individuality1458 wherewith He was invested. Again, Christian servants and good believers are also commanded to serve their temporal masters in equanimity and faithfulness;1459 whom they will hereafter judge, if even on to the end they find them wicked, or with whom they will hereafter reign in equality, if they too shall have been converted to the true God. Still all are enjoined to be subject to the powers that are of man and of earth, even until, at the end of the predetermined time which the seventy years signify, the Church shall be delivered from the confusion of this world, like as Jerusalem was to be set free from the captivity in Babylonia. By occasion of that captivity, however, the kings of earth too have themselves been led to forsake the idols on account of which they were wont to persecute the Christians, and have come to know, and now worship, the one true God and Christ the Lord; and it is on their behalf that the Apostle Paul enjoins prayer to be made, even although they should persecute the Church. For he speaks in these terms: ‘I entreat, therefore, that first of all supplications, adorations,1460 intercessions, and givings of thanks be made for kings, for all men, and all that are in authority, that we may lead a quiet and peaceable life, with all godliness and charity.’1461 Accordingly peace has been given to the Church by these same persons, although it be but of a temporal sort,—a temporal quiet for the work of building houses after a spiritual fashion, and planting gardens and vineyards. For witness your own case, too,—at this very time we are engaged, by means of this discourse, in building you up and planting you. And the like process is going on throughout the whole circle of lands, in virtue of the peace allowed by Christian kings, even as the same apostle thus expresses himself: ‘Ye are God’s husbandry; ye are God’s building.’1462 38. “And, indeed, after the lapse of the seventy years of which Jeremiah had mystically prophesied, to the intent of prefiguring the end of times, with a view still to the perfecting of that same figure, no settled peace and liberty were conceded again to the Jews. Thus it was that they were conquered subsequently by the Romans and made tributary. From that period, in truth, at which they received the land of promise and began to have kings, in order to preclude the supposition that the promise of the Christ who was to be their Liberator had met its complete fulfillment in the person of any one of their kings, Christ was prophesied of with greater clearness in a number of prophecies; not only by David himself in the book of Psalms, but also by the rest of the great and holy prophets, even on to the time of their conveyance into captivity in Babylonia; and in that same captivity there were also prophets whose mission was to prophesy of the coming of the Lord Jesus Christ as the Liberator of all. And after the restoration of the temple, when the seventy years had passed, the Jews sus tained grievous oppressions and sufferings at the hands of the kings of the Gentiles, fitted to make them understand that the Liberator was not yet come, whom they failed to apprehend as one who was to effect for them a spiritual deliverance, and whom they fondly longed for on account of a carnal liberation.

46. book2.chapter22

    39. “Five ages of the world, accordingly, having been now completed (there has entered the sixth). Of these ages the first is from the beginning of the human race, that is, from Adam, who was the first man that was made, down to Noah, who constructed the ark at the time of the flood.1463 Then the second extends from that period on to Abraham, who was called1464 the father indeed of all nations1465 which should follow the example of his faith, but who at the same time in the way of natural descent from his own flesh was the father of the destined people of the Jews; which people, previous to the entrance of the Gentiles into the Christian faith, was the one people among all the nations of all lands that worshipped the one true God: from which people also Christ the Saviour was decreed to come according to the flesh. For these turning-points1466 of those two ages occupy an eminent place in the ancient books. On the other hand, those of the other three ages are also declared in the Gospel,1467 where the descent of the Lord Jesus Christ according to the flesh is likewise mentioned. For the third age extends from Abraham on to David the king; the fourth from David on to that captivity whereby the people of God passed over into Babylonia; and the fifth from that transmigration down to the advent of our Lord Jesus Christ. With His coming the sixth age has entered on its process; so that now the spiritual grace, which in previous times was known to a few patriarchs and prophets, may be made manifest to all nations; to the intent that no man should worship God but freely,1468 fondly desiring of Him not the visible rewards of His services and the happiness of this present life, but that eternal life alone in which he is to enjoy God Himself: in order that in this sixth age the mind of man may be renewed after the image of God, even as on the sixth day man was made after the image of God.1469 For then, too, is the law fulfilled, when all that it has commanded is done, not in the strong desire for things temporal, but in the love of Him who has given the commandment. Who is there, moreover, who should not be earnestly disposed to give the return of love to a God of supreme righteousness and also of supreme mercy, who has first loved men of the greatest unrighteousness and the loftiest pride, and that, too, so deeply as to have sent in their behalf His only Son, by whom He made all things, and who being made man, not by any change of Himself, but by the assumption of human nature, was designed thus to become capable not only of living with them, but also of dying at once for them and by their hands? 40. “Thus, then, showing forth the New Testament of our everlasting inheritance, wherein man was to be renewed by the grace of God and lead a new life, that is, a spiritual life; and with the view of exhibiting the first one as an old dispensation, wherein a carnal people acting out the old man (with the exception of a few patriarchs and prophets, who had understanding, and some hidden saints), and leading a carnal life, desiderated carnal rewards at the hands of the Lord God, and received in that fashion but the figures of spiritual blessings;— with this intent, I say, the Lord Christ, when made man, despised all earthly good things, in order that He might show us how these things ought to be despised; and He endured all earthly ills which He was inculcating as things needful to be endured; so that neither might our happiness be sought for in the former class, nor our unhappiness be apprehended in the latter. For being born of a mother who, although she conceived without being touched by man and always remained thus untouched, in virginity conceiving, in virginity bringing forth, in virginity dying, had nevertheless been espoused to a handicraftsman, He extinguished all the inflated pride of carnal nobility. Moreover, being born in the city of Bethlehem, which among all the cities of Judæa was so insignificant that even in our own day it is designated a village, He willed not that any one should glory in the exalted position of any city of earth. He, too, whose are all things and by whom all things were created, was made poor, in order that no one, while believing in Him, might venture to boast himself in earthly riches. He refused to be made by men a king, because He displayed the pathway of humility to those unhappy ones whom pride had separated from Him;1470 and yet universal creation attests the fact of His everlasting kingdom. An hungered was He who feeds all men; athirst was He by whom is created whatsoever is drunk, and who in a spiritual manner is the bread of the hungry and the fountain of the thirsty; in journeying on earth, wearied was He who has made Himself the way for us into heaven; as like one dumb and deaf in the presence of His revilers was He by whom the dumb spoke and the deaf heard; bound was He who freed us from the bonds of infirmities; scourged was He who expelled from the bodies of man the scourges of all distresses; crucified was He who put an end to our crucial pains;1471 dead did He become who raised the dead. But He also rose again, no more to die, so that no one should from Him learn so to contemn death as if he were never to live again.

47. book2.chapter23

    41. “Thereafter, having confirmed the disciples, and having sojourned with them forty days, He ascended up into heaven, as these same persons were beholding Him. And on the completion of fifty days from His resurrection He sent to them the Holy Spirit (for so He had promised), by whose agency they were to have love shed abroad in their hearts,1472 to the end that they might be able to fulfill the law, not only without the sense of its being burdensome, but even with a joyful mind. This law was given to the Jews in the ten commandments, which they call the Decalogue. And these commandments, again, are reduced to two, namely that we should love God with all our heart, with all our soul, with all our mind; and that we should love our neighbor as ourselves.1473 For that on these two precepts hang all the law and the prophets, the Lord Himself has at once declared in the Gospel and shown in His own example. For thus it was likewise in the instance of the people of Israel, that from the day on which they first celebrated the passover in a form,1474 slaying and eating the sheep, with whose blood their door-posts were marked for the securing of their safety,1475—from this day, I repeat, the fiftieth day in succession was completed, and then they received the law written by the finger of God,1476 under which phrase we have already stated that the Holy Spirit is signified.1477 And in the same manner, after the passion and resurrection of the Lord, who is the true passover, the Holy Ghost was sent personally to the disciples on the fiftieth day: not now, however, by tables of stone significant of the hardness of their hearts; but, when they were gathered together in one place at Jerusalem itself, suddenly there came a sound from heaven, as if a violent blast were being borne onwards, and there appeared to them tongues cloven like fire, and they began to speak with tongues, in such a manner that all those who had come to them recognized each his own language1478 (for in that city the Jews were in the habit of assembling from every country wheresoever they had been scattered abroad, and had learned the diverse tongues of diverse nations); and thereafter, preaching Christ with all boldness, they wrought many signs in His name,—so much so, that as Peter was passing by, his shadow touched a certain dead person, and the man rose in life again.1479 42. “But when the Jews perceived so great signs to be wrought in the name of Him, whom, partly through ill-will and partly in ignorance, they crucified, some of them were provoked to persecute the apostles, who were His preachers; while others, on the contrary, marvelling the more at this very circumstance, that so great miracles were being performed in the name of Him whom they had derided as one overborne and conquered by themselves, repented, and were converted, so that thousands of Jews believed on Him. For these parties were not bent now on craving at the hand of God temporal benefits and an earthly kingdom, neither did they look any more for Christ, the promised king, in a carnal spirit; but they continued in immortal fashion to apprehend and love Him, who in mortal fashion endured on their behalf at their own hands sufferings so heavy, and imparted to them the gift of forgiveness for all their sins, even down to the iniquity of His own blood, and by the example of His own resurrection unfolded immortality as the object which they should hope for and long for at His hands. Accordingly, now mortifying the earthly cravings of the old man, and inflamed with the new experience of the spiritual life, as the Lord had enjoined in the Gospel, they sold all that they had, and laid the price of their possessions at the feet of the apostles, in order that these might distribute to every man according as each had need; and living in Christian love harmoniously with each other, they did not affirm anything to be their own, but they had all things in common, and were one in soul and heart toward God.1480 After- wards these same persons also themselves suffered persecution in their flesh at the hands of the Jews, their carnal fellow-countrymen, and were dispersed abroad, to the end that, in consequence of their dispersion, Christ should be preached more extensively, and that they themselves at the same time should be followers of the patience of their Lord. For He who in meekness had endured them,1481 enjoined them in meekness to endure for His sake. 43. “Among those same persecutors of the saints the Apostle Paul had once also ranked; and he raged with eminent violence against the Christians. But, subsequently, he became a believer and an apostle, and was sent to preach the gospel to the Gentiles, suffering (in that ministry) things more grievous on behalf of the name of Christ than were those which he had done against the name of Christ. Moreover, in establishing churches throughout all the nations where he was sowing the seed of the gospel, he was wont to give earnest injunction that, as these converts (coming as they did from the worship of idols and without experience in the worship of the one God) could not readily serve God in the way of selling and distrib- uting their possessions, they should make offerings for the poor brethren among the saints who were in the churches of Judea which had believed in Christ. In this manner the doctrine of the apostle constituted some to be, as it were, soldiers, and others to be, as it were, provincial tributaries, while it set Christ in the centre of them like the corner-stone (in accordance with what had been announced beforetime by the prophet),1482 in whom both parties, like walls advancing from different sides, that is to say, from Jews and from Gentiles, might be joined together in the affection of kinship. But at a later period heavier and more frequent persecutions arose from the unbelieving Gentiles against the Church of Christ, and day by day was fulfilled that prophetic word which the Lord spake when He said, ‘Behold, I send you as sheep in the midst of wolves.’1483

48. book2.chapter24

    44. “But that vine, which was spreading forth its fruitful shoots throughout the circle of lands, according as had been prophesied with regard to it, and as had been foretold by the Lord Himself, sprouted all the more luxuriantly in proportion as it was watered with richer streams of the blood of martyrs. And as these died in behalf of the truth of the faith in countless numbers throughout all lands, even the persecuting kingdoms themselves desisted, and were converted to the knowledge and worship of Christ, with the neck of their pride broken. Moreover it behoved that this same vine should be pruned in accordance with the Lord’s repeated predictions,1484 and that the unfruitful twigs should be cut out of it, by which heresies and schisms were occasioned in various localities, under the name of Christ, on the part of men who sought not His glory but their own; whose oppositions, however, also served more and more to discipline the Church, and to test and illustrate both its doctrine and its patience. 45. “All these things, then, we now perceive to be realized precisely as we read of them in predictions uttered so long before the event. And as the first Christians, inasmuch as they did not see these things literally made good in their own day, were moved by miracles to believe them; so as regards ourselves, inasmuch as all these things have now been brought to pass exactly as we read of them in those books which were written a long time previous to the fulfillment of the things in question, wherein they were all announced as matters yet future, even as they are now seen to be actually present, we are built up unto faith, so that, enduring and persevering in the Lord, we believe without any hesitation in the destined accomplishment even of those things which still remain to be realized. For, indeed, in the same Scriptures, tribulations yet to come are still read of, as well as the final day of judgment itself, when all the citizens of these two states shall receive their bodies again, and rise and give account of their life before the judgment-seat of Christ. For He will come in the glory of His power, who of old condescended to come in the lowliness of humanity; and He will separate all the godly from the ungodly,—not only from those who have utterly refused to believe in Him at all, but also from those who have believed in Him to no purpose and without fruit. To the one class He will give an eternal kingdom together with Himself, while to the other He will award eternal punishment together with the devil. But as no joy yielded by things temporal can be found in any measure comparable to the joy of life eternal which the saints are destined to attain, so no torment of temporal punishments can be compared to the everlasting torments of the unrighteous.

49. book2.chapter25

    46. “Therefore, brother, confirm yourself in the name and help of Him in whom you believe, so as to withstand the tongues of those who mock at our faith, in whose case the devil speaks seductive words, bent above all on making a mockery of the faith in a resurrection. But, judging from your own history,1485 believe that, seeing you have been, you will also be hereafter, even as you perceive yourself now to be, although previously you were not. For where was this great structure of your body, and where this formation and compacted connection of members a few years ago, before you were born, or even before you were conceived in your mother’s womb? Where, I repeat, was then this structure and this stature of your body? Did it not come forth to light from the hidden secrets of this creation, under the invisible formative operations of the Lord God, and did it not rise to its present magnitude and fashion by those fixed measures of increase which come with the successive periods of life?1486 Is it then in any way a difficult thing for God, who also in a moment brings together out of secrecy the masses of the clouds and veils the heavens in an instant of time, to make this quantity of your body again what it was, seeing that He was able to make it what formerly it was not?1487 Consequently, believe with a manful and unshaken spirit that all those things which seem to be withdrawn from the eyes of men as if to perish, are safe and exempt from loss in relation to the omnipotence of God, who will restore them, without any delay or difficulty, when He is so minded,—those of them at least, I should say, that are judged by His justice to merit restoration; in order that men may give account of their deeds in their very bodies in which they have done them; and that in these they may be deemed worthy to receive either the exchange of heavenly incorruption in accordance with the deserts of their piety, or the corruptible condition of body1488 in accordance with the deserts of their wickedness,—and that, too, not a condition such as may be done away with by death, but such as shall furnish material for everlasting pains. 47. “Flee, therefore, by steadfast faith and good manners,—flee, brother, those torments in which neither the torturers fail, nor do the tortured die; to whom it is death without end, to be unable to die in their pains. And be kindled with love and longing for the everlasting life of the saints, in which neither will action be toilsome nor will rest be indolent; in which the praise of God will be without irksomeness and without defect; wherein there will be no weariness in the mind, no exhaustion in the body; wherein, too, there shall be no want, whether on your own part, so that you should crave for relief, or on your neighbor’s part, so that you should be in haste to carry relief to him. God will be the whole enjoyment and satisfaction1489 of that holy city, which lives in Him and of Him, in wisdom and beatitude. For as we hope and look for what has been promised by Him, we shall be made equal to the angels of God,1490 and together with them we shall enjoy that Trinity now by sight, wherein at present we walk by faith.1491 For we believe that which we see not, in order that through these very deserts of faith we may be counted worthy also to see that which we believe, and to abide in it; to the intent that these mysteries of the equality of the Father, the Son, and the Holy Spirit, and the unity of this same Trinity, and the manner in which these three subsistences are one God, need no more be uttered by us in words of faith and sounding syllables, but may be drunk in in purest and most burning contemplation in that silence. 48. “These things hold fixed in your heart, and call upon the God in whom you believe, to defend you against the temptations of the devil; and be careful, lest that adversary come stealthily upon you from a strange quarter, who, as a most malevolent solace for his own damnation, seeks others whose companionship he may obtain in that damnation. For he is bold enough not only to tempt Christian people through the instrumentality of those who hate the Christian name, or are pained to see the world taken possession of by that name, and still fondly desire to do service to idols and to the curious rites of evil spirits, but at times he also attempts the same through the agency of such men as we have mentioned a little ago, to wit, persons severed from the unity of the Church, like the twigs which are lopped off when the vine is pruned, who are called heretics or schismatics. Howbeit sometimes also he makes the same effort by means of the Jews, seeking to tempt and seduce believers by their instrumentality. Nevertheless, what ought above all things to be guarded against is, that no individual may suffer himself to be tempted and deceived by men who are within the Catholic Church itself, and who are borne by it like the chaff that is sustained against the time of its winnowing. For in being patient toward such persons, God has this end in view, namely, to exercise and confirm the faith and prudence of His elect by means of the perverseness of these others while at the same time He also takes account of the fact that many of their number make an advance, and are converted to the doing of the good pleasure of God with a great impetus, when led to take pity upon their own souls.1492 For not all treasure up for themselves, through the patience of God, wrath in the day of the wrath of His just judgment;1493 but many are brought by the same patience of the Almighty to the most wholesome pain of repentance.1494 And until that is effected, they are made the means of exercising not only the forbearance, but also the compassion of those who are already holding by the right way. Accordingly, you will have to witness many drunkards, covetous men, deceivers gamesters, adulterers, fornicators, men who bind upon their persons sacrilegious charms and others given up to sorcerers and astrologers,1495 and diviners practised in all kinds of impious arts. You will also have to observe how those very crowds which fill the theatres on the festal days of the pagans also fill the churches on the festal days of the Christians. And when you see these things you will be tempted to imitate them. Nay, why should I use the expression, you will see, in reference to what you assuredly are acquainted with even already? For you are not ignorant of the fact that many who are called Christians engage in all these evil things which I have briefly mentioned. Neither are you ignorant that at times, perchance, men whom you know to bear the name of Christians are guilty of even more grievous offenses than these. But if you have come with the notion that you may do such things as in a secured position, you are greatly in error; neither will the name of Christ be of any avail to you when He begins to judge in utmost strictness, who also of old condescended in utmost mercy to come to man’s relief. For He Himself has foretold these things, and speaks to this effect in the Gospel: ‘Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father. Many shall say unto me in that day, Lord, Lord, in thy name we have eaten and drunken.’1496 For all, therefore, who persevere in such works the end is damnation. Consequently, when you see many not only doing these things but also defending and recommending them, keep yourself firmly by the law of God, and follow not its willful transgressors. For it is not according to their mind, but according to His1497 truth that you will be judged. 49. “Associate with the good, whom you perceive to be at one with you in loving your King. For there are many such for you to discover, if you also begin to cultivate that character yourself. For if in the public spectacles you wished to be in congenial company, and to attach yourself closely1498 to men who are united with you in a liking for some charioteer, or some hunter, or some player or other, how much more ought you to find pleasure in associating with those who are at one with you in loving that God, with regard to whom no one that loves Him shall ever have cause for the blush of shame, inasmuch as not only is He Himself incapable of being overcome, but He will also render those unconquerable who are affectionately disposed toward Him. At the same time, not even on those same good men, who either anticipate you or accompany you on the way to God, ought you to set your hope, seeing that no more ought you to place it on yourself, however great may be the progress you have made, but on Him who justifies both them and you, and thus makes you what you are. For you are secure in God, because He changes not; but in man no one prudently counts himself secure. But if we ought to love those who are not righteous as yet, with the view that they may be so, how much more warmly ought those to be loved who already are righteous? At the same time, it is one thing to love man, and another thing to set one’s hope in man; and the difference is so great, that God enjoins the one and forbids the other. Moreover, if you have to sustain either any insults or any sufferings in the cause of the name of Christ, and neither fall away from the faith nor decline from the good way,1499 you are certain to receive the greater reward; whereas those who give way to the devil in such circumstances, lose even the less reward. But be humble toward God, in order that He may not permit you to be tempted beyond your strength.”

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    50. At the conclusion of this address the person is to be asked whether he believes these things and earnestly desires to observe them. And on his replying to that effect then certainly he is to be solemnly signed and dealt with in accordance with the custom of the Church. On the subject of the sacrament, indeed,1500 which he receives, it is first to be well impressed upon his notice that the signs of divine things are, it is true, things visible, but that the invisible things themselves are also honored in them, and that that species,1501 which is then sanctified by the blessing, is therefore not to be regarded merely in the way in which it is regarded in any common use. And thereafter he ought to be told what is also signified by the form of words to which he has listened, and what in him is seasoned1502 by that (spiritual grace) of which this material substance presents the emblem. Next we should take occasion by that ceremony to admonish him that, if he hears anything even in the Scriptures which may carry a carnal sound, he should, even although he fails to understand it, nevertheless believe that something spiritual is signified thereby, which bears upon holiness of character and the future life. Moreover, in this way he learns briefly that, whatever he may hear in the canonical books of such a kind as to make him unable to refer it to the love of eternity, and of truth, and of sanctity, and to the love of our neighbor, he should believe that to have been spoken or done with a figurative significance; and that, consequently, he should endeavor to understand it in such a manner as to refer it to that twofold (duty of) love. He should be further admonished, however, not to take the term neighbor in a carnal sense, but to understand under it every one who may ever be with him in that holy city, whether there already or not yet apparent. And (he should finally be counselled) not to despair of the amendment of any man whom he perceives to be living under the patience of God for no other reason, as the apostle1503 says, than that he may be brought to repentance. 51. If this discourse, in which I have supposed myself to have been teaching some uninstructed person in my presence, appears to you to be too long, you are at liberty to expound these matters with greater brevity. I do not think, however, that it ought to be longer than this. At the same time, much depends on what the case itself, as it goes on, may render advisable, and what the audience actually present shows itself not only to bear, but also to desire. When, however, rapid despatch is required, notice with what facility the whole matter admits of being explained. Suppose once more that some one comes before us who desires to be a Christian; and accordingly, suppose further that he has been interrogated, and that he has returned the answer which we have taken the former catechumen to have given; for, even should he decline to make this reply, it must at least be said that he ought to have given it;—then all that remains to be said to him should be put together in the following manner:— 52. Of a truth, brother, that is great and true blessedness which is promised to the saints in a future world. All visible things, on the other hand, pass away, and all the pomp, and pleasure, and solicitude1504 of this world will perish, and (even now) they drag those who love them along with them onward to destruction. The merciful God, willing to deliver men from this destruction, that is to say, from everlasting pains, if they should not prove enemies to themselves, and if they should not withstand the mercy of their Creator, sent His onlybegotten Son, that is to say, His Word, equal with Himself, by whom He made all things. And He, while abiding indeed in His divinity, and neither receding from the Father nor being changed in anything, did at the same time, by taking on Himself human nature,1505 and appearing to men in mortal flesh, come unto men; in order that, just as death entered among the human race by one man, to wit, the first that was made, that is to say, Adam, because he consented unto his wife when she was seduced by the devil to the effect that they (both) transgressed the commandment of God; even so by one man, Jesus Christ, who is also God, the Son of God, all those who believe in Him might have all their past sins done away with, and enter into eternal life.

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    53. “For all those things, which at present you witness in the Church of God, and which you see to be taking place under the name of Christ throughout the whole world, were predicted long ages ago. And even as we read of them, so also we now see them. And by means of these things we are built up unto faith. Once of old there occurred a flood over the whole earth, the object of which was that sinners might be destroyed. And, nevertheless, those who escaped in the ark exhibited a sacramental sign of the Church that was to be, which at present is floating on the waves of the world, and is delivered from submersion by the wood of the cross of Christ. It was predicted to Abraham, a faithful servant of God, a single man, that of Him it was determined that a people should be born who should worship one God in the midst of all other nations which worshipped idols; and all things which were prophesied of as destined to happen to that people have come to pass exactly as they were foretold. Among that people Christ, the King of all saints and their God, was also prophesied of as destined to come of the seed of that same Abraham according to the flesh, which (flesh) He took unto Himself, in order that all those also who became followers of His faith might be sons of Abraham; and thus it has come to pass: Christ was born of the Virgin Mary, who belonged to that race. It was foretold by the prophets that He would suffer on the cross at the hands of that same people of the Jews, of whose lineage, according to the flesh, He came; and thus it has come to pass. It was foretold that He would rise again: He has risen again; and, in accordance with these same predictions of the prophets, He has ascended into heaven and has sent the Holy Spirit to His disciples. It was foretold not only by the prophets, but also by the Lord Jesus Christ Himself, that His Church would exist throughout the whole world, extended by the martyrdoms and sufferings of the saints; and this was foretold at a time when as yet His name was at once undeclared to the Gentiles, and made a subject of derision where it was known; and, nevertheless, in the power of His miracles, whether those which He wrought by His own hand or those which he effected by means of His servants, as these things are being reported and believed, we already see the fulfillment of that which was predicted, and behold the very kings of the earth, who formerly were wont to persecute the Christians, even now brought into subjection to the name of Christ. It was also foretold that schisms and heresies would arise from His Church, and that under His name they would seek their own glory instead of Christ’s, in such places as they might be able to command; and these predictions have been realized. 54. “Will those things, then, which yet remain fail to come to pass? It is manifest that, just as the former class of things which were foretold have come to pass, so will these latter also come to pass. I refer to all the tribulations of the righteous, which yet wait for fulfillment, and to the day of judgment, which will separate all the wicked from the righteous in the resurrection of the dead;—and not only will it thus separate those wicked men who are outside the Church, but also it will set apart for the fire, which is due to such, the chaff of the Church itself, which must be borne with in utmost patience on to the last winnowing. Moreover, they who deride the (doctrine of a) resurrection, because they think that this flesh, inasmuch as it becomes corrupt, cannot rise again, will certainly rise in the same unto punishment, and God will make it plain to such, that He who was able to form these bodies when as yet they were not, is able in a moment to restore them as they were. But all the faithful who are destined to reign with Christ shall rise with the same body in such wise that they may also be counted worthy to be changed into angelic incorruption; so that they may be made equal unto the angels of God, even as the Lord Himself has promised;1506 and that they may praise Him without any failure and without any weariness, ever living in Him and of Him, with such joy and blessedness as can be neither expressed nor conceived by man. 55. “Believe these things, therefore, and be on your guard against temptations (for the devil seeks for others who may be brought to perish along with himself); so that not only may that adversary fail to seduce you by the help of those who are without the Church, whether they be pagans, or Jews, or heretics; but you yourself also may decline to follow the example of those within the Catholic Church itself whom you see leading an evil life, either indulging in excess in the pleasures of the belly and the throat, or unchaste, or given up to the vain and unlawful observances of curious superstitions, whether they be addicted to (the inanities of) public spectacles, or charms, or divinations of devils,1507 or be living in the pomp and inflated arrogance of covetousness and pride, or be pursuing any sort of life which the law condemns and punishes. But rather connect yourself with the good, whom you will easily find out, if you yourself were once become of that character; so that you may unite with each other in worshipping and loving God for His own sake;1508 for He himself will be our complete reward to the intent that we may enjoy His goodness and beauty1509 in that life. He is to be loved, however, not in the way in which any object that is seen with the eyes is loved, but as wisdom is loved, and truth, and holiness, and righteousness, and charity,1510 and whatever else may be mentioned as of kindred nature; and further, with a love conformable to these things not as they are in men, but as they are in the very fountain of incorruptible and unchangeable wisdom. Whomsoever, therefore, you may observe to be loving these things, attach yourself to them, so that through Christ, who became man in order that He might be the Mediator between God and men, you may be reconciled to God. But as regards the perverse, even if they find their way within the walls of the Church, think not that they will find their way into the kingdom of heaven; for in their own time they will be set apart, if they have not altered to the better. Consequently, follow the example of good men, bear with the wicked, love all; forasmuch as you know not what he will be to-morrow who to-day is evil. Howbeit, love not the unrighteousness of such; but love the persons themselves with the express intent that they may apprehend righteousness; for not only is the love of God enjoined upon us, but also the love of our neighbor, on which two commandments hang all the law and the prophets.1511 And this is fulfilled by no one save the man who has received the (other) gift,1512 the Holy Spirit, who is indeed equal with the Father and with the Son; for this same Trinity is God; and on this God every hope ought to be placed. On man our hope ought not to be placed, of whatsoever character he may be. For He, by whom we are justified, is one thing; and they, together with whom we are justified, are another. Moreover, it is not only by lusts that the devil tempts, but also by the terrors of insults, and pains, and death itself. But whatever a man shall have suffered on behalf of the name of Christ, and for the sake of the hope of eternal life, and shall have endured in constancy, (in accordance therewith) the greater reward shall be given him; whereas, if he shall give way to the devil, he shall be damned along with him. But works of mercy, conjoined with pious humility, meet with this acknowledgment from God, to wit, that He will not suffer His servants to be tempted more than they are able to bear.”1513

52. book3

    De Fide Et Symbolo. in One Book. Translated by Rev. S. D. F. Salmond, D.D., Professor of Systematic Theology, Free Church College, Aberdeen. A discourse delivered before a council of the whole North African Episcopate assembled at Hippo-Regius. The occasion and date of the composition of this treatise are indicated in a statement which Augustin makes in the seventeenth chapter of the First Book of his Retractations. From this we learn that, in its original form, it was a discourse which Augustin, when only a presbyter, was requested to deliver in public by the bishops assembled at the Council of Hippo-Regius, and that it was subsequently issued as a book at the desire of friends. The general assembly of the North African Church, which was thus convened at what is now Bona, in the modern territory of Algiers, took place in the year 393 A.D., and was otherwise one of some historical importance, on account of the determined protest which it emitted against the position elsewhere allowed to Patriarchs in the Church, and against the admittance of any more authoritative or magisterial title to the highest ecclesiastical official than that of simply “Bishop of the first Church” (primæ sedis episcopus). The work constitutes an exposition of the several clauses of the so-called Apostles’ Creed. The questions concerning the mutual relations of the three Persons in the Godhead are handled with greatest fullness; in connection with which, especially in the use made of the analogies of Being, Knowledge, and Love, and in the cautions thrown in against certain applications of these and other illustrations taken from things of human experience, we come across sentiments which are also repeated in the City of God, the books on the Trinity, and others of his doctrinal writings. The passage referred to in the Retractations is as follows: About the same period, in presence of the bishops, who gave me orders to that effect, and who were holding a plenary Council of the whole of Africa at Hippo-Regius, I delivered, as presbyter, a discussion on the subject of Faith and the Creed. This disputation, at the very pressing request of some of those who were on terms of more than usual intimacy and affection with us, I threw into the form of a book, in which the themes themselves are made the subjects of discourse, although not in a method involving the adoption of the particular connection of words which is given to the competentes1514 to be committed to memory. In this book, when discussing the question of the resurrection of the flesh, I say:1515 ‘Rise again the body will, according to the Christian faith, which is incapable of deceiving. And if this appears incredible to any one, [it is because] he looks simply to what the flesh is at present, while he fails to consider of what nature it shall be hereafter. For at that time of angelic change it will no more be flesh and blood, but only body;’ and so on, through the other statements which I have made there on the subject of the change of bodies terrestrial into bodies celestial, as the apostle, when he spake from the same point, said, ‘Flesh and blood shall not inherit the kingdom of God.’1516 But if any one takes these declarations in a sense leading him to suppose that the earthly body, such as we now have it, is changed in the resurrection into a celestial body, in any such wise as that neither these members nor the substance of the flesh will subsist any more, undoubtedly he must be set right, by being put in mind of the body of the Lord, who subsequently to His resurrection appeared in the same members, as One who was not only to be seen with the eyes, but also handled with the hands; and made His possession of the flesh likewise surer by the discourse which He spake, saying, ‘Handle me, and see; for a spirit hath not flesh and bones, as ye see me have.’1517 Hence it is certain that the apostle did not deny that the substance of the flesh will exist in the kingdom of God, but that under the name of ‘flesh and blood’ he designated either men who live after the flesh, or the express corruption of the flesh, which assuredly at that period shall subsist no more. For after he had said, ‘Flesh and blood shall not inherit the kingdom of God,’ what he proceeds to say next,—namely, ‘neither shall corruption inherit incorruption,’—is rightly taken to have been added by way of explaining his previous statement. And on this subject, which is one on which it is difficult to convince unbelievers, any one who reads my last book, On the City of God, will find that I have discoursed with the utmost carefulness of which I am capable.1518 The performance in question commences thus: ‘Since it is written,’ etc.” Another English edition of this treatise De Fide et Symbolo was prepared by the Rev. Charles a. Heurtley, D.D., Margaret Professor of Divinity and Canon of Christ Church, Oxford, and published by Parker U+0026 Co., Oxford and London, 1886. The following text of the Apostles’ Creed may be collected from this book of St. Augustin, and was current in North Africa towards the close of the fourth century: 1. I Believe in God the Father Almighty. Chs. 2 and 3. 2. (And) In Jesus Christ, the Son of God, the Only-Begotten of the Father, or, His Only Son, Our Lord. Ch. 3. 3. Who Was Born Through the Holy Spirit of the Virgin Mary. Ch. 4 (§ 8.) 4. Who Under Pontius Pilate Was Crucified and Buried. Ch. 5 (§ 11.) 5. On the Third Day He Rose Again from the Dead. Ch. 5 (§ 12.) 6. He Ascended into Heaven. Ch. 6 (§ 13.) 7. He Sitteth at the Right Hand of the Father. Ch. 7 (§ 14.) 8. From Thence He Will Come and Judge the Living and the Dead. Ch. 8 (§ 15.) 9. (and I Believe) in the Holy Spirit. Ch. 9 (§ 16–19.) 10. I Believe the Holy Church (Catholic). Ch. 10 (§ 21.) 11. The Forgiveness of Sin. Ch. 10 (§ 23.) 12. The Resurrection of the Body. Ch. 10 (§ 23, 24.) 13. The Life Everlasting. Ch. 10 (§ 24.)

53. book3.chapter1

    1. Inasmuch as it is a position, written and established on the most solid foundation of apostolic teaching, “that the just lives of faith;”1519 and inasmuch also as this faith demands of us the duty at once of heart and tongue,—for an apostle says, “With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation,”1520—it becomes us to be mindful both of righteousness and of salvation. For, destined as we are to reign hereafter in everlasting righteousness, we certainly cannot secure our salvation from the present evil world, unless at the same time, while laboring for the salvation of our neighbors, we likewise with the mouth make our own profession of the faith which we carry in our heart. And it must be our aim, by pious and careful watchfulness, to provide against the possibility of the said faith sustaining any injury in us, on any side, through the fraudulent artifices or, cunning fraud of the heretics. We have, however, the catholic faith in the Creed, known to the faithful and committed to memory, contained in a form of expression as concise as has been rendered admissible by the circumstances of the case; the purpose of which compilation was, that individuals who are but beginners and sucklings among those who have been born again in Christ, and who have not yet been strengthened by most diligent and spiritual handling and understanding of the divine Scriptures, should be furnished with a summary, expressed in few words, of those matters of necessary belief which were subsequently to be explained to them in many words, as they made progress and rose to the height of divine doctrine, on the assured and steadfast basis of humility and charity. It is underneath these few words, therefore, which are thus set in order in the Creed, that most heretics have endeavored to conceal their poisons; whom divine mercy has withstood, and still withstands, by the instrumentality of spiritual men, who have been counted worthy not only to accept and believe the catholic faith as expounded in those terms, but also thoroughly to understand and apprehend it by the enlightenment imparted by the Lord. For it is written, “Unless ye believe, ye shall not understand.”1521 But the handling of the faith is of service for the protection of the Creed; not, however, to the intent that this should itself be given instead of the Creed, to be committed to memory and repeated by those who are receiving the grace of God, but that it may guard the matters which are retained in the Creed against the insidious assaults of the heretics, by means of catholic authority and a more entrenched defence.

54. book3.chapter2

    2. For certain parties have attempted to gain acceptance for the opinion that God the Father is not Almighty: not that they have been bold enough expressly to affirm this, but in their traditions they are convicted of entertaining and crediting such a notion. For when they affirm that there is a nature1522 which God Almighty did not create, but of which at the same time He fashioned this world, which they admit to have been disposed in beauty,1523 they thereby deny that God is almighty, to the effect of not believing that He could have created the world without employing, for the purpose of its construction, another nature, which had been in existence previously, and which He Himself had not made. Thus, forsooth, [they reason] from their carnal familiarity with the sight of craftsmen and house-builders, and artisans of all descriptions, who have no power to make good the effect of their own art unless they get the help of materials already prepared. And so these parties in like manner understand the Maker of the world not to be almighty, if1524 thus He could not fashion the said world without the help of some other nature, not framed by Himself, which He had to use as His materials. Or if indeed they do allow God, the Maker of the world, to be almighty, it becomes matter of course that they must also acknowledge that He made out of nothing the things which He did make. For, granting that He is almighty, there cannot exist anything of which He should not be the Creator. For although He made something out of something, as man out of clay,1525 nevertheless He certainly did not make any object out of aught which He Himself had not made; for the earth from which the clay comes He had made out of nothing. And even if He had made out of some material the heavens and the earth themselves, that is to say, the universe and all things which are in it, according as it is written, “Thou who didst make the world out of matter unseen,”1526 or also “without form,” as some copies give it; yet we are under no manner of necessity to believe that this very material of which the universe was made, although it might be “without form,” although it might be “unseen,” whatever might be the mode of its subsistence, could possibly have subsisted of itself, as if it were co-eternal and co-eval with God. But whatsoever that mode was which it possessed to the effect of subsisting in some manner, whatever that manner might be, and of being capable of taking on the forms of distinct things, this it did not possess except by the hand of Almighty God, by whose goodness it is that everything exists,—not only every object which is already formed, but also every object which is formable. This, moreover, is the difference between the formed and the formable, that the formed has already taken on form, while the formable is capable of taking the same. But the same Being who imparts form to objects, also imparts the capability of being formed. For of Him and in Him is the fairest figure1527 of all things, unchangeable; and therefore He Himself is One, who communicates to everything its possibilities, not only that it be beautiful actually, but also that it be capable of being beautiful. For which reason we do most right to believe that God made all things of nothing. For, even although the world was made of some sort of material, this self-same material itself was made of nothing; so that, in accordance with the most orderly gift of God, there was to enter first the capacity of taking forms, and then that all things should be formed which have been formed. This, however, we have said, in order that no one might suppose that the utterances of the divine Scriptures are contrary the one to the other, in so far as it is written at once that God made all things of nothing, and that the world was made of matter without form. 3. As we believe, therefore, in God the Father Almighty, we ought to uphold the opinion that there is no creature which has not been created by the Almighty. And since He created all things by the Word,1528 which Word is also designated the Truth, and the Power, and the Wisdom of God,1529—as also under many other appellations the Lord Jesus Christ, who1530 is commended to our faith, is presented likewise to our mental apprehensions, to wit, our Deliverer and Ruler,1531 the Son of God; for that Word, by whose means all things were founded, could not have been begotten by any other than by Him who founded all things by His instrumentality;—

55. book3.chapter3

    —Since this is the case, I repeat, we believe also in Jesus Christ, the Son of God the Only-Begotten of the Father, that is to say, His Only Son, our Lord. This Word however, we ought not to apprehend merely in the sense in which we think of our own words, which are given forth by the voice and the mouth, and strike the air and pass on, and subsist no longer than their sound continues. For that Word remains unchangeably: for of this very Word was it spoken when of Wisdom it was said, “Remaining in herself, she maketh all things new.”1532 Moreover, the reason of His being named the Word of the Father, is that the Father is made known by Him. Accordingly, just as it is our intention, when we speak truth, that by means of our words our mind should be made known to him who hears us, and that whatever we carry in secrecy in our heart may be set forth by means of signs of this sort for the intelligent understanding of another individual; so this Wisdom that God the Father begot is most appropriately named His Word, inasmuch as the most hidden Father is made known to worthy minds by the same.1533 4. Now there is a very great difference between our mind and those words of ours, by which we endeavor to set forth the said mind. We indeed do not beget intelligible words,1534 but we form them; and in the forming of them the body is the underlying material. Between mind and body, however, there is the greatest difference. But God, when He begot the Word, begot that which He is Himself. Neither out of nothing, nor of any material already made and founded did He then beget; but He begot of Himself that which He is Himself. For we too aim at this when we speak, (as we shall see) if we carefully consider the inclination1535 of our will; not when we lie, but when we speak the truth. For to what else do we direct our efforts then, but to bring our own very mind, if it can be done at all, in upon the mind of the hearer, with the view of its being apprehended and thoroughly discerned by him; so that we may indeed abide in our very selves, and make no retreat from ourselves, and yet at the same time put forth a sign of such a nature as that by it a knowledge of us1536 may be effected in another individual; that thus, so far as the faculty is granted us, another mind may be, as it were, put forth by the mind, whereby it may disclose itself? This we do, making the at- tempt1537 both by words, and by the simple sound of the voice, and by the countenance, and by the gestures of the body,—by so many contrivances, in sooth, desiring to make patent that which is within; inasmuch as we are not able to put forth aught of this nature in itself completely : and thus it is that the mind of the speaker cannot become perfectly known; thus also it results that a place is open for falsehoods. God the Father, on the other hand, who possessed both the will and the power to declare Himself with the utmost truth to minds designed to obtain knowledge of Him, with the purpose of thus declaring Himself begot this Word which He Himself is who did beget; which Person is likewise called His Power and Wisdom,1538 inasmuch as it is by Him that He has wrought all things, and in order disposed them; of whom these words are for this reason spoken: “She (Wisdom) reacheth from one end to another mightily, and sweetly doth she order all things.”1539

56. book3.chapter4

    5. Wherefore The Only-Begotten Son of God was neither made by the Father; for, according to the word of an evangelist, “all things were made by Him:”1540 nor begotten instantaneously; 1541 since God, who is eternally1542 wise, has with Himself His eternal Wisdom: nor unequal with the Father, that is to say, in anything less than He; for an apostle also speaks in this wise, “Who, although He was constituted in the form of God, thought it not robbery to be equal with God.”1543 By this catholic faith, therefore, those are excluded, on the one hand, who affirm that the Son is the same Person as the Father; for it is clear that this Word could not possibly be with God, were it not with God the Father, and it is just as evident that He who is alone is equal to no one. And, on the other hand, those are equally excluded who affirm that the Son is a creature, although not such an one as the rest of the creatures are. For however great they declare the creature to be, if it is a creature, it has been fashioned and made.1544 For the terms fashion and create1545 mean one and the same thing; although in the usage of the Latin tongue the phrase create is employed at times instead of what would be the strictly accurate word beget. But the Greek language makes a distinction. For we call that creatura (creature) which they call κτίσμα or κτίσις; and when we desire to speak without ambiguity, we use not the word creare (create), but the word condere (fashion, found). Consequently, if the Son is a creature, however great that may be, He has been made. But we believe in Him by whom all things (omnia) were made, not in Him by whom the rest of things (cetera) were made. For here again we cannot take this term all things in any other sense than as meaning whatsoever things have been made. 6. But as “the Word was made flesh, and dwelt among us,”1546 the same Wisdom which was begotten of God condescended also to be created among men.1547 There is a reference to this in the word, “The Lord created me in the beginning of His ways.”1548 For the begin- ning of His ways is the Head of the Church, which is Christ1549 endued with human nature (homine indutus), by whom it was purposed that there should be given to us a pattern of living, that is, a sure1550 way by which we might reach God. For by no other path was it possible for us to return but by humility, who fell by pride, according as it was said to our first creation, “Taste, and ye shall be as gods.”1551 Of this humility, therefore, that is to say, of the way by which it was needful for us to return, our Restorer Himself has deemed it meet to exhibit an example in His own person, “who thought it not robbery to be equal with God, but emptied Himself, taking the form of a servant;”1552 in order that He might be created Man in the beginning of His ways, the Word by whom all things were made. Wherefore, in so far as He is the Only-begotten, He has no brethren; but in so far as He is the First-begotten, He has deemed it worthy of Him to give the name of brethren to all those who, subsequently to and by means of His pre-eminence,1553 are born again into the grace of God through the adoption of sons, according to the truth commended to us by apostolic teaching.1554 Thus, then, the Son according to nature (naturalis filius) was born of the very substance of the Father, the only one so born, subsisting as that which the Father is,1555 God of God, Light of Light. We, on the other hand, are not the light by nature, but are enlightened by that Light, so that we may be able to shine in wisdom. For, as one says, “that was the true Light, which lighteth every man that cometh into the world.”1556 Therefore we add to the faith of things eternal likewise the temporal dispensation1557 of our Lord, which He deemed it worthy of Him to bear for us and to minister in behalf of our salvation. For in so far as He is the only-begotten Son of God, it cannot be said of Him that He was and that He shall be, but only that He is; because, on the one hand, that which was, now is not; and, on the other, that which shall be, as yet is not. He, then, is unchangeable, independent of the condition of times and variation. And it is my opinion that this is the very consideration to which was due the circumstance that He introduced to the apprehension of His servant Moses the kind of name [which He then adopted]. For when he asked of Him by whom he should say that he was sent, in the event of the people to whom he was being sent despising him, he received his answer when He spake in this wise: “I Am that I Am.” Thereafter, too, He added this: “Thus shalt thou say unto the children of Israel, He that is (Qui est) has sent me unto you.”1558 7. From this, I trust, it is now made patent to spiritual minds that there cannot possibly exist any nature contrary to God. For if He is,—and this is a word which can be spoken with propriety only of God (for that which truly is remains unchangeably; inasmuch as that which is changed has been something which now it is not, and shall be something which as yet it is not),—it follows that God has nothing contrary to Himself. For if the question were put to us, What is contrary to white? we would reply, black; if the question were, What is contrary to hot? we would reply, cold; if the question were, What is contrary to quick? we would reply, slow; and all similar interrogations we would answer in like manner. When, however, it is asked, What is contrary to that which is? the right reply to give is, that which is not. 8. But whereas, in a temporal dispensation, as I have said, with a view to our salvation and restoration, and with the goodness of God acting therein, our changeable nature has been assumed by that unchangeable Wisdom of God, we add the faith in temporal things which have been done with salutary effect on our behalf, believing in that Son of God Who Was Born Through the Holy Ghost of the Virgin Mary. For by the gift of God, that is, by the Holy Spirit, there was granted to us so great humility on the part of so great a God, that He deemed it worthy of Him to assume the entire nature of man (totum hominem) in the womb of the Virgin, inhabiting the material body so that it sustained no detriment (integrum), and leaving it1559 without detriment. This temporal dispensation is in many ways craftily assailed by the heretics. But if any one shall have grasped the catholic faith, so as to believe that the entire nature of man was assumed by the Word of God, that is to say, body, soul, and spirit, he has sufficient defense against those parties. For surely, since that assumption was effected in behalf of our salvation, one must be on his guard lest, as he believes that there is something belonging to our nature which sustains no relation to that assumption, this something may fail also to sustain any relation to the salvation.1560 And seeing that, with the exception of the form of the members, which has been imparted to the varieties of living objects with differences adapted to their different kinds, man is in nothing separated from the cattle but in the possession of a rational spirit (rationali spiritu), which is also named mind (mens), how is that faith sound, according to which the belief is maintained, that the Wisdom of God assumed that part of us which we hold in common with the cattle, while He did not assume that which is brightly illumined by the light of wisdom, and which is man’s peculiar gift? 9. Moreover, those parties1561 also are to be abhorred who deny that our Lord Jesus Christ had in Mary a mother upon earth; while that dispensation has honored both sexes, at once the male and the female, and has made it plain that not only that sex which He assumed pertains to God’s care, but also that sex by which He did assume this other, in that He bore the nature of the man (virum gerendo), [and] in that He was born of the woman. Neither is there anything to compel us to a denial of the mother of the Lord, in the circumstance that this word was spoken by Him: “Woman, what have I to do with thee? Mine hour is not yet come.”1562 But He rather admonishesus to understand that, in respect of His being God, there was no mother for Him, the part of whose personal majesty (cujus majestatis personam) He was preparing to show forth in the turning of water into wine. But as regards His being crucified, He was crucified in respect of his being man; and that was the hour which had not come as yet, at the time when this word was spoken, “What have I to do with thee? Mine hour is not yet come;” that is, the hour at which I shall recognize thee. For at that period, when He was crucified as man, He recognized His human mother (hominem matrem), and committed her most humanely (humanissime) to the care of the best beloved disciple.1563 Nor, again, should we be moved by the fact that, when the presence of His mother and His brethren was announced to Him, He replied, “Who is my mother, or who my brethren?” etc.1564 But rather let it teach us, that when parents hinder our ministry wherein we minister the word of God to our brethren, they ought not to be recognized by us. For if, on the ground of His having said, “Who is my mother?” every one should conclude that He had no mother on earth, then each should as matter of course be also compelled to deny that the apostles had fathers on earth; since He gave them an injunction in these terms: “Call no man your father upon the earth; for one is your Father, which is in heaven.”1565 10. Neither should the thought of the woman’s womb impair this faith in us, to the effect that there should appear to be any necessity for rejecting such a generation of our Lord for the mere reason that worthless men consider it unworthy (sordidi sordidam putant). For most true are these sayings of an apostle, both that “the foolishness of God is wiser than men,”1566 and that “to the pure all things are pure.”1567 Those,1568 therefore, who entertain this opinion ought to ponder the fact that the rays of this sun, which indeed they do not praise as a creature of God, but adore as God, are diffused all the world over, through the noisomenesses of sewers and every kind of horrible thing, and that they operate in these according to their nature, and yet never become debased by any defilement thence contracted, albeit that the visible light is by nature in closer conjunction with visible pollutions. How much less, therefore, could the Word of God, who is neither corporeal nor visible, sustain defilement from the female body, wherein He assumed human flesh together with soul and spirit, through the incoming of which the majesty of the Word dwells in a less immediate conjunction with the frailty of a human body!1569 Hence it is manifest that the Word of God could in no way have been defiled by a human body, by which even the human soul is not defiled. For not when it rules the body and quickens it, but only when it lusts after the mortal good things thereof, is the soul defiled by the body. But if these persons were to desire to avoid the defilements of the soul, they would dread rather these falsehoods and profanities.

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    11. But little comparatively was the humiliation (humilitas) of our Lord on our behalf in His being born: it was also added that He deemed it meet to die in behalf of mortal men. For “He humbled Himself, being made subject even unto death, yea, the death of the cross:”1570 lest any one of us, even were he able to have no fear of death in general , should yet shudder at some particular sort of death which men reckon most shameful. Therefore do we believe in Him Who Under Pontius Pilate Was Crucified and Buried. For it was requisite that the name of the judge should be added, with a view to the cognizance of the times. Moreover, when that burial is made an object of belief, there enters also the recollection of the new tomb,1571 which was meant to present a testimony to Him in His destiny to rise again to newness of life, even as the Virgin’s womb did the same to Him in His appointment to be born. For just as in that sepulchre no other dead person was buried,1572 whether before or after Him; so neither in that womb, whether before or after, was anything mortal conceived. 12. We believe also, that On the Third Day He Rose Again from The Dead, the firstbegotten for brethren destined to come after Him, whom He has called into the adoption of the sons of God,1573 whom also He has deemed it meet to make His own joint-partners and joint-heirs.1574

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    13. We believe that He Ascended into Heaven, which place of blessedness He has likewise promised unto us, saying, “They shall be as the angels in the heavens,”1575 in that city which is the mother of us all,1576 the Jerusalem eternal in the heavens. But it is wont to give offense to certain parties, either impious Gentiles or heretics, that we should believe in the assumption of an earthly body into heaven. The Gentiles, however, for the most part, set themselves diligently to ply us with the arguments of the philosophers, to the effect of affirming that there cannot possibly be anything earthly in heaven. For they know not our Scriptures, neither do they understand how it has been said, “It is sown an animal body, it is raised a spiritual body.”1577 For thus it has not been expressed, as if body were turned into spirit and became spirit; inasmuch as at present, too, our body, which is called animal (animale), has not been turned into soul and become soul (anima). But by a spiritual body is meant one which has been made subject to spirit in such wise1578 that it is adapted to a heavenly habitation, all frailty and every earthly blemish having been changed and converted into heavenly purity and stability. This is the change concerning which the apostle likewise speaks thus: “We shall all rise, but we shall not all be changed.”1579 And that this change is made not unto the worse, but unto the better, the same apostle teaches, when he says, “And we shall be changed.”1580 But the question as to where and in what manner the Lord’s body is in heaven, is one which it would be altogether over-curious and superfluous to prosecute. Only we must believe that it is in heaven. For it pertains not to our frailty to investigate the secret things of heaven, but it does pertain to our faith to hold elevated and honorable sentiments on the subject of the dignity of the Lord’s body.

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    14. We believe also that He Sitteth at the Right Hand of the Father. This, however, is not to lead us to suppose that God the Father is, as it were, circumscribed by a human form, so that, when we think of Him, a right side or a left should suggest itself to the mind. Nor, again, when it is thus said in express terms that the Father sitteth, are we to fancy that this is done with bended knees; lest we should fall into that profanity, in dealing with which an apostle execrates those who “changed the glory of the incorruptible God into the likeness of corruptible man.”1581 For it is unlawful for a Christian to set up any such image for God in a temple; much more nefarious is it, therefore , to set it up in the heart, in which truly is the temple of God, provided it be purged of earthly lust and error. This expression, “at the right hand,” therefore, we must understand to signify a position in supremest blessedness, where righteousness and peace and joy are; just as the kids are set on the left hand,1582 that is to say, in misery, by reason of unrighteousness, labors, and torments.1583 And in accordance with this, when it is said that God “sitteth,” the expression indicates not a posture of the members, but a judicial power, which that Majesty never fails to possess, as He is always awarding deserts as men deserve them (digna dignis tribuendo); although at the last judgment the unquestionable brightness of the only-begotten Son of God, the Judge of the living and the dead, is destined yet to be1584 a thing much more manifest among men.

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    15. We believe also, that at the most seasonable time He Will Come from Thence, and Will Judge the Quick and the Dead: whether by these terms are signified the righteous and sinners, or whether it be the case that those persons are here called the quick, whom at that period He shall find, previous to their death,1585 upon the earth, while the dead denote those who shall rise again at His advent. This temporal dispensation not only is, as holds good of that generation which respects His being God, but also hath been and shall be. For our Lord hath been upon the earth, and at present He is in heaven, and hereafter He shall be in His brightness as the Judge of the quick and the dead. For He shall yet come, even so as He has ascended, according to the authority which is contained in the Acts of the Apostles.1586 It is in accordance with this temporal dispensation, therefore, that He speaks in the Apocalypse, where it is written in this wise: “These things saith He, who is, and who was, and who is to come.”1587

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    16. The divine generation, therefore, of our Lord, and his human dispensation, having both been thus systematically disposed and commended to faith,1588 there is added to our Confession, with a view to the perfecting of the faith which we have regarding God, the doctrine of The Holy Spirit, who is not of a nature inferior1589 to the Father and the Son, but, so to say, consubstantial and co-eternal: for this Trinity is one God, not to the effect that the Father is the same Person as the Son and the Holy Spirit, but to the effect that the Father is the Father, and the Son is the Son, and the Holy Spirit is the Holy Spirit; and this Trinity is one God, according as it is written, “Hear, O Israel, the Lord your God is one God.”1590 At the same time, if we be interrogated on the subject of each separately, and if the question be put to us, “Is the Father God?” we shall reply, “He is God.” If it be asked whether the Son is God, we shall answer to the same effect. Nor, if this kind of inquiry be addressed to us with respect to the Holy Spirit, ought we to affirm in reply that He is anything else than God; being earnestly on our guard, however , against an acceptance of this merely in the sense in which it is applied to men, when it is said, “Ye are gods.”1591 For of all those who have been made and fashioned of the Father, through the Son, by the gift of the Holy Spirit, none are gods according to nature. For it is this same Trinity that is signified when an apostle says, “For of Him, and in Him, and through Him, are all things.”1592 Consequently, although, when we are interrogated on the subject of each of these Persons severally, we reply that that particular one regarding whom the question is asked, whether it be the Father, or the Son, or the Holy Spirit, is God, no one, notwithstanding this, should suppose that three Gods are worshipped by us. 17. Neither is it strange that these things are said in reference to an ineffable Nature, when even in those objects which we discern with the bodily eyes, and judge of by the bodily sense, something similar holds good. For take the instance of an interrogation on the subject of a fountain, and consider how we are unable then to affirm that the said fountain is itself the river; and how, when we are asked about the river, we are as little able to call it the fountain; and, again, how we are equally unable to designate the draught, which comes of the fountain or the river, either river or fountain. Nevertheless, in the case of this trinity we use the name water for the whole ; and when the question is put regarding each of these separately, we reply in each several instance that the thing is water. For if I inquire whether it is water in the fountain, the reply is given that it is water; and if we ask whether it is water in the river, no different response is returned; and in the case of the said draught, no other answer can possibly be made: and yet, for all this, we do not speak of these things as three waters, but as one water. At the same time, of course, care must be taken that no one should conceive of the ineffable substance of that Majesty merely as he might think of this visible and material1593 fountain, or river, or draught. For in the case of these latter that water which is at present in the fountain goes forth into the river, and does not abide in itself; and when it passes from the river or from the fountain into the draught, it does not continue permanently there where it is taken from. Therefore it is possible here that the same water may be in view at one time under the appellation of the fountain and at another under that of the river, and at a third under that of the draught. But in the case of that Trinity, we have affirmed it to be impossible that the Father should be sometime the Son, and sometime the Holy Spirit: just as, in a tree, the root is nothing else than the root, and the trunk (robur) is nothing else than the trunk, and we cannot call the branches anything else than branches; for, what is called the root cannot be called trunk and branches; and the wood which belongs to the root cannot by any sort of transference be now in the root, and again in the trunk, and yet again in the branches, but only in the root; since this rule of designation stands fast, so that the root is wood, and the trunk is wood, and the branches are wood, while nevertheless it is not three woods that are thus spoken of, but only one. Or, if these objects have some sort of dissimilarity, so that on account of their difference in strength they may be spoken of, without any absurdity, as three woods; at least all parties admit the force of the former example,—namely, that if three cups be filled out of one fountain, they may certainly be called three cups, but cannot be spoken of as three waters, but only as one all together. Yet, at the same time, when asked concerning the several cups, one by one, we may answer that in each of them by itself there is water; although in this case no such transference takes place as we were speaking of as occurring from the fountain into the river. But these examples in things material (corporalia exempla) have been adduced not in virtue of their likeness to that divine Nature, but in reference to the oneness which subsists even in things visible, so that it may be understood to be quite a possibility for three objects of some sort, not only severally, but also all together, to obtain one single name; and that in this way no one may wonder and think it absurd that we should call the Father God, the Son God, the Holy Spirit God, and that nevertheless we should say that there are not three Gods in that Trinity, but one God and one substance.1594 18. And, indeed, on this subject of the Father and the Son, learned and spiritual1595 men have conducted discussions in many books, in which, so far as men could do with men, they have endeavored to introduce an intelligible account as to how the Father was not one personally with the Son, and yet the two were one substantially;1596 and as to what the Father was individually (proprie), and what the Son: to wit, that the former was the Begetter, the latter the Begotten; the former not of the Son, the latter of the Father: the former the Beginning of the latter, whence also He is called the Head of Christ,1597 although Christ likewise is the Beginning,1598 but not of the Father; the latter, moreover, the Image1599 of the former, although in no respect dissimilar, and although absolutely and without difference equal (omnino et indifferenter æqualis). These questions are handled with greater breadth by those who, in less narrow limits than ours are at present, seek to set forth the profession of the Christian faith in its totality. Accordingly, in so far as He is the Son, of the Father received He it that He is, while that other the Father received not this of the Son; and in so far as He, in unutterable mercy, in a temporal dispensation took upon Himself the nature of man (hominem),—to wit, the changeable creature that was thereby to be changed into something better,—many statements concerning Him are discovered in the Scriptures, which are so expressed as to have given occasion to error in the impious intellects of heretics, with whom the desire to teach takes precedence of that to understand, so that they have supposed Him to be neither equal with the Father nor of the same substance. Such statements are meant as the following: “For the Father is greater than I;”1600 and, “The head of the woman is the man, the Head of the man is Christ, and the Head of Christ is God;”1601 and, “Then shall He Himself be subject unto Him that put all things under Him;”1602 and, “I go to my Father and your Father, my God and your God,”1603 together with some others of like tenor. Now all these have had a place given them, certainly not with the object of signifying an inequality of nature and substance; for to take them so would be to falsify a different class of statements, such as, “I and my Father are one” (unum);1604 and, “He that hath seen me hath seen my Father also;”1605 and, “The Word was God,”1606 for He was not made, inasmuch as “all things were made by Him;”1607 and, “He thought it not robbery to be equal with God:”1608 together with all the other passages of a similar order. But these statements have had a place given them, partly with a view to that administration of His assumption of human nature (administrationem suscepti hominis), in accordance with which it is said that “He emptied Himself:” not that that Wisdom was changed, since it is absolutely unchangeable; but that it was His will to make Himself known in such humble fashion to men. Partly then, I repeat, it is with a view to this administration that those things have been thus written which the heretics make the ground of their false allegations; and partly it was with a view to the consideration that the Son owes to the Father that which He is,1609—thereby also certainly owing this in particular to the Father, to wit, that He is equal to the same Father, or that He is His Peer (eidem Patri æqualis aut par est), whereas the Father owes whatsoever He is to no one. 19. With respect to the Holy Spirit, however, there has not been as yet, on the part of learned and distinguished investigators of the Scriptures, a discussion of the subject full enough or careful enough to make it possible for us to obtain an intelligent conception of what also constitutes His special individuality (proprium): in virtue of which special individuality it comes to be the case that we cannot call Him either the Son or the Father, but only the Holy Spirit; excepting that they predicate Him to be the Gift of God, so that we may believe God not to give a gift inferior to Himself. At the same time they hold by this position, namely, to predicate the Holy Spirit neither as begotten, like the Son, of the Father; for Christ is the only one [so begotten]: nor as [begotten] of the Son, like a Grandson of the Supreme Father: while they do not affirm Him to owe that which He is to no one, but admit Him to owe it to the Father, of whom are all things; lest we should establish two Beginnings without beginning (ne duo constituamus principia isne principio), which would be an assertion at once most false and most absurd, and one proper not to the catholic faith, but to the error of certain heretics.1610 Some, however, have gone so far as to believe that the communion of the Father and the Son, and (so to speak) their Godhead (deitatem), which the Greeks designate θεότης, is the Holy Spirit; so that, inasmuch as the Father is God and the Son God, the Godhead itself, in which they are united with each other,—to wit, the former by begetting the Son, and the latter by cleaving to the Father,1611—should thereby be constituted equal with Him by whom He is begotten. This Godhead, then, which they wish to be understood likewise as the love and charity subsisting between these two Persons , the one toward the other, they affirm to have received the name of the Holy Spirit. And this opinion of theirs they support by many proofs drawn from the Scriptures; among which we might instance either the passage which says, “For the love of God is shed abroad in our hearts by the Holy Ghost, who has been given unto us,”1612 or many other proofs texts of a similar tenor: while they ground their position also upon the express fact that it is through the Holy Spirit that we are reconciled unto God; whence also, when He is called the Gift of God, they will have it that sufficient indication is offered of the love of God and the Holy Spirit being identical. For we are not reconciled unto Him except through that love in virtue of which we are also called sons:1613 as we are no more “under fear, like servants,”1614 because “love, when it is made perfect, casteth out fear;”1615 and as “we have received the spirit of liberty, wherein we cry, Abba, Father.”1616 And inasmuch as, being reconciled and called back into friendship through love, we shall be able to become acquainted with all the secret things of God, for this reason it is said of the Holy Spirit that “He shall lead you into all truth.”1617 For the same reason also, that confidence in preaching the truth, with which the apostles were filled at His advent,1618 is rightly ascribed to love; because diffidence also is assigned to fear, which the perfecting of love excludes. Thus, likewise, the same is called the Gift of God,1619 because no one enjoys that which he knows, unless he also love it. To enjoy the Wisdom of God, however, implies nothing else than to cleave to the same in love (ei dilectione cohærere). Neither does any one abide in that which he apprehends, but by love; and accordingly the Holy Spirit is called the Spirit of sanctity (Spiritus Sanctus), inasmuch as all things that are sanctioned (sanciuntur)1620 are sanctioned with a view to their permanence, and there is no doubt that the term sanctity (sanctitatem) is derived from sanction (a sanciendo). Above all, however, that testimony is employed by the upholders of this opinion, where it is thus written, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit;” 1621 “for God is a Spirit.”1622 For here He speaks of our regeneration,1623 which is not, according to Adam, of the flesh, but, according to Christ, of the Holy Spirit. Wherefore, if in this passage mention is made of the Holy Spirit, when it is said, “For God is a Spirit,” they maintain that we must take note that it is not said, “for the Spirit is God,”1624 but, “for God is a Spirit;” so that the very Godhead of the Father and the Son is in this passage called God, and that is the Holy Spirit. To this is added another testimony which the Apostle John offers, when he says, “For God is love.”1625 For here, in like manner, what he says is not, “Love is God,”1626 but, “God is love;” so that the very Godhead is taken to be love. And with respect to the circumstance that, in that enumeration of mutually connected objects which is given when it is said, “All things are yours, and ye are Christ’s, and Christ is God’s,”1627 as also, “The head of the woman is the man, the Head of the man is Christ, and the Head of Christ is God,”1628 there is no mention of the Holy Spirit; this they affirm to be but an application of the principle that, in general, the connection itself is not wont to be enumerated among the things which are connected with each other. Whence, also, those who read with closer attention appear to recognize the express Trinity likewise in that passage in which it is said, “For of Him, and through Him, and in Him, are all things.”1629 “Of Him,” as if it meant, of that One who owes it to no one that He is: “through Him,” as if the idea were, through a Mediator; “in Him,” as if it were, in that One who holds together, that is, unites by connecting. 20. Those parties oppose this opinion who think that the said communion, which we call either Godhead, or Love, or Charity, is not a substance. Moreover, they require the Holy Spirit to be set forth to them according to substance; neither do they take it to have been otherwise impossible for the expression “God is Love” to have been used, unless love were a substance. In this, indeed, they are influenced by the wont of things of a bodily nature. For if two bodies are connected with each other in such wise as to be placed in juxtaposition one with the other, the connection itself is not a body: inasmuch as when these bodies which had been connected are separated, no such connection certainly is found any more ; while, at the same time, it is not understood to have departed, as it were, and migrated, as is the case with those bodies themselves. But men like these should make their heart pure, so far as they can, in order that they may have power to see that in the substance of God there is not anything of such a nature as would imply that therein substance is one thing, and that which is accident to substance (aliud quod accidat subsantioe) another thing, and not substance; whereas whatsoever can be taken to be therein is substance. These things, however, can easily be spoken and believed; but seen, so as to reveal how they are in themselves, they absolutely cannot be, except by the pure heart. For which reason, whether the opinion in question be true, or something else be the case, the faith ought to be maintained unshaken, so that we should call the Father God, the Son God, the Holy Spirit God, and yet not affirm three Gods, but hold the said Trinity to be one God; and again, not affirm these Persons to be different in nature, but hold them to be of the same substance; and further uphold it, not as if the Father were sometime the Son, and sometime the Holy Spirit, but in such wise that the Father is always the Father, and the Son always the Son, and the Holy Spirit always the Holy Spirit. Neither should we make any affirmation on the subject of things unseen rashly, as if we had knowledge, but only modestly as believing. For these things cannot be seen except by the heart made pure; and even he who in this life sees them “in part,” as it has been said, and “in an enigma,”1630 cannot secure it that the person to whom he speaks shall also see them, if he is hampered by impurities of heart. “Blessed,” however, “are they of a pure heart, for they shall see God.”1631 This is the faith on the subject of God our Maker and Renewer. 21. But inasmuch as love is enjoined upon us, not only toward God, when it was said, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind;”1632 but also toward our neighbor, for “thou shalt love,” saith He, “thy neighbor as thyself;”1633 and inasmuch, moreover, as the faith in question is less fruitful, if it does not comprehend a congregation and society of men, wherein brotherly charity may operate;—

62. book3.chapter10

    —Inasmuch, I repeat, as this is the case, we believe also in The Holy Church, intending thereby assuredly the Catholic. For both heretics and schismatics style their congregations churches. But heretics, in holding false opinions regarding God, do injury to the faith itself; while schismatics, on the other hand, in wicked separations break off from brotherly charity, although they may believe just what we believe. Wherefore neither do the heretics belong to the Church catholic, which loves God; nor do the schismatics form a part of the same, inasmuch as it loves the neighbor, and consequently readily forgives the neighbor’s sins, because it prays that forgiveness may be extended to itself by Him who has reconciled us to Himself, doing away with all past things, and calling us to a new life. And until we reach the perfection of this new life, we cannot be without sins. Nevertheless it is a matter of consequence of what sort those sins may be. 22. Neither ought we only to treat of the difference between sins, but we ought most thoroughly to believe that those things in which we sin are in no way forgiven us, if we show ourselves severely unyielding in the matter of forgiving the sins of others.1634 Thus, then, we believe also in The Remission of Sins. 23. And inasmuch as there are three things of which man consists,—namely, spirit, soul, and body,—which again are spoken of as two, because frequently the soul is named along with the spirit; for a certain rational portion of the same, of which beasts are devoid, is called spirit: the principal part in us is the spirit; next, the life whereby we are united with the body is called the soul; finally, the body itself, as it is visible, is the last part in us. This “whole creation” (creatura), however, “groaneth and travaileth until now.”1635 Nevertheless, He has given it the first-fruits of the Spirit, in that it has believed God, and is now of a good will.1636 This spirit is also called the mind, regarding which an apostle speaks thus: “With the mind I serve the law of God.”1637 Which apostle likewise expresses himself thus in another passage: “For God is my witness, whom I serve in my spirit.”1638 Moreover, the soul, when as yet it lusts after carnal good things, is called the flesh. For a certain part thereof resists1639 the Spirit, not in virtue of nature, but in virtue of the custom of sins; whence it is said, “With the mind I serve the law of God, but with the flesh the law of sin.” And this custom has been turned into a nature, according to mortal generation, by the sin of the first man. Consequently it is also written in this wise, “And we were sometime by nature the children of wrath,”1640 that is, of vengeance, through which it has come to pass that we serve the law of sin. The nature of the soul, however, is perfect when it is made subject to its own spirit, and when it follows that spirit as the same follows God. Therefore “the animal man1641 receiveth not the things which are of the Spirit of God.”1642 But the soul is not so speedily subdued to the spirit unto good action, as is the spirit to God unto true faith and goodwill; but sometimes its impetus, whereby it moves downwards into things carnal and temporal, is more tardily bridled. But inasmuch as this same soul is also made pure, and receives the stability of its own nature, under the dominance of the spirit, which is the head for it, which head of the said soul has again its own head in Christ, we ought not to despair of the restoration of the body also to its own proper nature. But this certainly will not be effected so speedily as is the case with the soul; just as the soul too, is not restored so speedily as the spirit. Yet it will take place in the appropriate season, at the last trump, when “the dead shall rise uncorrupted, and we shall be changed.”1643 And accordingly we believe also in The Resurrection of the Flesh, to wit, not merely that that soul, which at present by reason of carnal affections is called the flesh, is restored; but that it shall be so likewise with this visible flesh, which is the flesh according to nature, the name of which has been received by the soul, not in virtue of nature, but in reference to carnal affections: this visible flesh, then, I say, which is the flesh properly so called, must without doubt be believed to be destined to rise again. For the Apostle Paul appears to point to this, as it were, with his finger, when he says, “This corruptible must put on incorruption.”1644 For when he says this, he, as it were, directs his finger toward it. Now it is that which is visible that admits of being pointed out with the finger; since the soul might also have been called corruptible, for it is itself corrupted by vices of manners. And when it is read, “and this mortal must put on immortality,” the same visible flesh is signified, inasmuch as at it ever and anon the finger is thus as it were pointed. For the soul also may thus in like manner be called mortal, even as it is designated corruptible in reference to vices of manners. For assuredly it is “the death of the soul to apostatize from God;”1645 which is its first sin in Paradise, as it is contained in the sacred writings. 24. Rise again, therefore, the body will, according to the Christian faith, which is incapable of deceiving. And if this appears incredible to any one, it is because he looks simply to what the flesh is at present, while he fails to consider of what nature it shall be hereafter. For at that time of angelic change it will no more be flesh and blood, but only body.1646 For when the apostle speaks of the flesh, he says, “There is one flesh of cattle, another of birds, another of fishes, another of creeping things: there are also both celestial bodies and terrestrial bodies.”1647 Now what he has said here is not “celestial flesh,” but “both celestial bodies and terrestrial bodies.” For all flesh is also body; but every body is not also flesh. In the first instance, for example, this holds good in the case of those terrestrial bodies, inasmuch as wood is body, but not flesh. In the case of man, again, or in that of cattle, we have both body and flesh. In the case of celestial bodies, on the other hand, there is no flesh, but only those simple and lucent bodies which the apostle designates spiritual, while some call them ethereal. And consequently, when he says, “Flesh and blood shall not inherit the kingdom of God,”1648 that does not contradict the resurrection of the flesh; but the sentence predicates what will be the nature of that hereafter which at present is flesh and blood. And if any one refuses to believe that the flesh is capable of being changed into the sort of nature thus indicated, he must be led on, step by step, to this faith. For if you require of him whether earth is capable of being changed into water, the nearness of the thing will make it not seem incredible to him. Again, if you inquire whether water is capable of being changed into air, he replies that this also is not absurd, for the elements are near each other. And if, on the subject of the air, it is asked whether that can be changed into an ethereal, that is, a celestial body, the simple fact of the nearness at once convinces him of the possibility of the thing. But if, then, he concedes that through such gradations it is quite a possible thing that earth should be changed into an ethereal body, why does he refuse to believe, when that will of God, too, enters in addition, whereby a human body had power to walk upon the waters, that the same change is capable of being effected with the utmost rapidity, precisely in accordance with the saying, “in the twinkling of an eye,”1649 and without any such gradations, even as, according to common wont, smoke is changed into flame with marvellous quickness? For our flesh assuredly is of earth. But philosophers, on the ground of whose arguments opposition is for the most part offered to the resurrection of the flesh, so far as in these they assert that no terrene body can possibly exist in heaven, yet concede that any kind of body may be converted and changed into every other sort of body. And when this resurrection of the body has taken place, being set free then from the condition of time, we shall fully enjoy Eternal Life in ineffable love and steadfastness, without corruption.1650 For “then shall be brought to pass the saying which is written, Death is swallowed up in victory. Where is, O death, thy sting? Where is, O death, thy contention?”1651 25. This is the faith which in few words is given in the Creed to Christian novices, to be held by them. And these few words are known to the faithful, to the end that in believing they may be made subject to God; that being made subject, they may rightly live; that in rightly living, they may make the heart pure; that with the heart made pure, they may understand that which they believe.

63. book4

    De Fide Rerum Quæ Non Videntur. This tract was thought spurious by some, but is known to be St. Augustin’s by his mention of it in Ep. ccxxxi. ad Darium Comitem. It seems to have been written after 399, from what is said about Idols, § 10; for in that year Honorius enacted laws against them.—From Bened. Ed. The reader of Butler’s Analogy will recognise many similar turns of thought.

64. book4.section1

    1. There are those who think that the Christian religion is what we should smile at rather than hold fast, for this reason, that, in it, not what may be seen, is shown, but men are commanded faith of things which are not seen. We therefore, that we may refute these, who seem to themselves through prudence to be unwilling to believe what they cannot see, although we are not able to show unto human sight those divine things which we believe, yet do show unto human minds that even those things which are not seen are to be believed. And first they are to be admonished, (whom folly hath so made subject to their carnal eyes, as that, whatsoever they see not through them, they think not that they are to believe,) how many things they not only believe but also know, which cannot be seen by such eyes. Which things being without number in our mind itself, (the nature of which mind is incapable of being seen,) not to mention others, the very faith whereby we believe, or the thought whereby we know that we either believe any thing, or believe not, being as it is altogether alien from the sight of those eyes; what so naked, so clear, what so certain is there to the inner eyes of our minds? How then are we not to believe what we see not with the eyes of the body, whereas, either that we believe, or that we believe not, in a case where we cannot apply the eyes of the body, we without any doubt see?

65. book4.section2

    2. But, say they, those things which are in the mind, in that we can by the mind itself discern them, we have no need to know through the eyes of the body; but those things, which you say unto us that we should believe, you neither point to without, that through the eyes of the body we may know them; nor are they within, in our own mind, that by exercising thought we may see them. And these things they so say, as though any one would be bidden to believe, if that, which is believed, he could already see set before him. Therefore certainly ought we to believe certain temporal things also, which we see not, that we may merit1652 to see eternal things also, which we believe. But, whosoever thou art who wilt not believe save what thou seest, lo, bodies that are present thou seest with the eyes of the body, wills and thoughts of thine own that are present, because they are in thine own mind, thou seest by the mind itself; tell me, I pray thee, thy friend’s will towards thee by what eyes seest thou? For no will can be seen by the eyes of the body. What? see you in your own mind this also which is going on in the mind of another? But if you see it not, how do you repay in turn the good will of your friend, if what you cannot see, you believe not? Will you haply say that you see the will of another through his works? Therefore you will see acts, and hear words, but concerning your friend’s will, that which cannot be seen and heard you will believe. For that will is not color or figure, so as to be thrown upon the eyes; or sound or strain, so as to glide into the ears; nor indeed is it your own, so as to be perceived by the motion1653 of your own heart. It remains therefore that, being neither seen, nor heard, nor beheld within thyself, it be believed, that thy life be not left deserted without any friendship, or affection bestowed upon thee be not repaid by thee in return. Where then is that which thou saidest, that thou oughtest not to believe, save what thou sawest either outwardly in the body, or inwardly in the heart? Lo, out of thine own heart, thou believest an heart not thine own; and lendest thy faith, where thou dost not direct the glance of thy body or of thy mind. Thy friend’s face thou discernest by thy own body, thy own faith thou discernest by thine own mind; but thy friend’s faith is not loved by thee, unless there be in thee in return that faith, whereby thou mayest believe that which in him thou seest not. Although a man may also deceive by feigning good will, and hiding malice: or, if he have no thought to do harm, yet by expecting some benefit from thee, feigns, because he has not, love.

66. book4.section3

    3. But you say, that you therefore believe your friend, whose heart you cannot see, because you have proved him in your trials, and have come to know of what manner of spirit he was towards you in your dangers, wherein he deserted you not. Seemeth it therefore to you that we must wish for our own affliction, that our friend’s love towards us may be proved? And shall no man be happy in most sure friends, unless he shall be unhappy through adversity? so that, forsooth, he enjoy not the tried love of the other, unless he be racked by pain and fear of his own? And how in the having of true friends can that happiness be wished for, and not rather feared, which nothing save unhappiness can put to the proof? And yet it is true that a friend may be had also in prosperity, but proved more surely in adversity. But assuredly in order to prove him, neither would you commit yourself to dangers of your own, unless you believed; and thus, when you commit yourself in order to prove, you believe before you prove. For surely, if we ought not to believe things not seen,1654 since indeed we believe the hearts of our friends, and that, not yet surely proved; and, after we shall have proved them good by our own ills, even then we believe rather than see their good will towards us: except that so great is faith, that, not unsuitably, we judge that we see, with certain eyes of it, that which we believe, whereas we ought therefore to believe, because we cannot see.

67. book4.section4

    4. If this faith be taken away from human affairs, who but must observe how great disorder in them, and how fearful confusion must follow? For who will be loved by any with mutual affection, (being that the loving1655 itself is invisible,) if what I see not, I ought not to believe? Therefore will the whole of friendship perish, in that it consists not save of mutual love. For what of it will it be able to receive from any, if nothing of it shall be believed to be shown? Further, friendship perishing, there will be preserved in the mind the bonds neither of marriages, nor of kindreds and relations; because in these also there is assuredly a friendly union of sentiment. Spouse therefore will not be able to love spouse in turn, inasmuch as each believes not the other’s love, because the love itself cannot be seen. Nor will they long to have sons, who they believe not will make them a return. And if these be born and grow up, much less will the parents themselves love their own children, whose love towards themselves in those children’s hearts they will not see, it being invisible; if it be not praiseworthy faith, but blameable rashness, to believe those things which are not seen. Why should I now speak of the other connections, of brothers, sisters, sons-in-law, and fathers-in-law, and of them who are joined together by any kindred or affinity, if love is uncertain, and the will suspected, that of parents by sons, and that of sons by parents, whilst due benevolence is not rendered; because neither is it thought to be due, that which is not seen in another not being thought to exist. Further, if this caution be not a mark of ability,1656 but be hateful, wherein we believe not that we are loved, because we see not the love of them who love, and repay not them, unto whom we think not that we owe a return; to that degree are human affairs thrown into disorder, if what we see not we believe not, as to be altogether and utterly overthrown, if we believe no wills of men, which assuredly we cannot see. I omit to mention in how many things they, who find fault with us because we believe what we see not, believe report or history; or concerning places where they have not themselves been; and say not, we believe not, because we have not seen. Since if they say this, they are obliged to confess that their own parents are not surely known to them: because on this point also they have believed the accounts of others telling of it, who yet are unable to show it, because it is a thing already past; retaining themselves no sense of that time, and yet yielding assent without any doubting to others speaking of that time: and unless this be done, there must of necessity be incurred a faithless impiety towards parents, whilst we are, as it were, showing a rashness of belief in those things which we cannot see. Since therefore, if we believe not those things which we cannot see, human society itself, through concord perishing, will not stand how much more is faith to be applied to divine things, although they be not seen; failing the application of which, it is not the friendship of some men or other, but the very chiefest bond of piety1657 that is violated, so as for the chiefest misery to follow.

68. book4.section5

    5. But you will say, the good will of a friend towards me, although I cannot see it, yet can I trace it out by many proofs; but you, what things you will us to believe not being seen, you have no proofs whereby to show them. In the mean time it is no slight thing, that you confess that by reason of the clearness of certain proofs, some things, even such as are not seen, ought to be believed: for even thus it is agreed, that not all things which are not seen, are not to be believed; and that saying, “that we ought not to believe things which we see not,” falls to the ground, cast away, and refuted. But they are much deceived, who think that we believe in Christ without any proofs concerning Christ. For what are there clearer proofs than those things, which we now see to have been foretold and fulfilled? Wherefore do ye, who think that there are no proofs why ye ought to believe concerning Christ those things which ye have not seen, give heed to what things ye see. The Church herself addresses you out of the mouth of a mother’s love: “I, whom ye view with wonder throughout the whole world, bearing fruit and increasing, was not once such as ye now behold me.” But, “In thy Seed shall all nations be blessed.”1658 When God blessed Abraham, He gave the promise of me; for throughout all nations in the blessing of Christ am I shed abroad. That Christ is the Seed of Abraham, the order of successive generations bears witness. Shortly to sum up which, Abraham begat Isaac, Isaac begat Jacob, Jacob begat twelve sons, of whom sprung the people Israel. For Jacob himself was called Israel. Among these twelve sons he begat Judah, whence the Jews have their name, of whom was born the Virgin Mary, who bore Christ. And, lo, in Christ, that is, in the seed of Abraham, that all the nations are blessed, ye see and are amazed: and do ye still fear to believe in Him, in Whom ye ought rather to have feared not to believe? What? doubt ye, or refuse ye to believe, the travail of a Virgin, whereas ye ought rather to believe that it was fitting that so God should be born Man. For this also receive ye to have been foretold by the Prophet;1659 “Behold, a Virgin shall conceive in the womb, and shall bring forth a Son, and they shall call His Name Emmanuel, which is, being interpreted, God with us.” Ye will not therefore doubt of a Virgin bringing forth, if ye be willing to believe of a God being born; leaving not the governance of the world, and coming unto men in the flesh; unto His Mother bringing fruitfulness, not taking away maidenhood. For thus behoved it that He should be born as Man, albeit1660 He was ever1661 God, by which birth He might become a God unto us. Hence again the Prophet says concerning Him, “Thy Throne, O God, is for ever and ever; a sceptre of right, the sceptre of Thy Kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows.”1662 This anointing is spir- itual, wherewith God anointed God, the Father, that is, the Son: whence called from the “Chrism,” that is, from the anointing, we know Him as Christ. I am the Church, concerning whom it is said unto Him in the same Psalm, and what was future foretold as already done; “There stood at Thy right hand the Queen, in a vesture of gold, in raiment of divers colors;” that is, in the mystery of wisdom, “adorned with divers tongues.” There it said unto me, “Hearken, O daughter, and see, and incline thine ear, and forget thy own people and thy father’s house: for the King hath desired thy beauty: seeing that He is the Lord thy God: and the daughters of Tyre shall worship Him with gifts, thy face shall all the rich of the people entreat. All the glory of that King’s daughter is within, in fringes of gold, with raiment of divers colors. There shall be brought unto the King the maidens after her; her companions shall be brought unto Thee. They shall be brought with joy and gladness, they shall be brought into the Temple of the King. Instead of thy fathers, there are born unto thee sons, thou shall set them as princes over the whole earth. They shall be mindful of thy name, even from generation to generation. Therefore shall the people confess unto thee for ever, and for ever and ever.

69. book4.section6

    6. If this Queen ye see not, now rich also with royal progeny. If she see not that fulfilled which she heard to have been promised, she, unto whom it was said, “Hear, O daughter, and see.” If she hath not left the ancient rites of the world, she, unto whom it was said, “Forget thy own people and thy Father’s house.” If she confesses not every where Christ the Lord, she, unto whom it was said, “The King hath desired thy beauty, for He is the Lord thy God.” If she sees not the cities of the nations pour forth prayers and offer gifts unto Christ, concerning Whom it was said unto her, “There shall worship Him the daughters of Tyre with gifts.” If the pride also of the rich is not laid aside, and they do not entreat help of the Church, unto whom it was said, “Thy face shall all the rich of the people entreat.” If He acknowledges not the King’s daughter, unto Whom she was bidden to say, “Our Father Who art in Heaven;”1663 and in her saints in the inner man she is not renewed from day to day, concerning whom it was said, “All the glory of that King’s daughter is within:” although she strike upon the eyes of them also that are without with the blaze1664 of the fame of her preachers, in diversity of tongues, as “in fringes of gold, and raiment of divers colors.” If there be not, now that His fame is spread abroad in every place by His good odor,1665 virgins also brought unto Christ to be consecrated, of Whom it is said, and to Whom it is said, “There shall be brought unto the King the virgins after her, her companions shall be brought unto Thee.” And that they might not seem to be brought like captives, into some, as it were, prison, he says, “They shall be brought in joy and gladness, they shall be brought into the King’s temple.” If she brings not forth sons, that of them she may have, as it were, fathers, whom she may appoint unto herself every where as rulers, she, unto whom it is said, “Instead of thy fathers there are born unto thee sons, thou shall set them as princes over the whole earth:” unto whose prayers their mother both preferred and made subject, commends herself, “They shall be mindful of thy name, even from generation to generation.” If, by reason of the preaching of those same fathers, wherein they have without ceasing made mention of her name, there are not so great multitudes in her gathered together, and without end in their own tongues unto her confess the praise of grace, unto whom it is said, “Therefore shall the people confess unto thee for ever, and for ever and ever.” If these things are not so shown to be clear, as that the eyes of enemies find not in what direction to turn aside, where the same clearness strikes them not, so as by it to be obliged to confess what is evident: you perhaps assert with reason, that no proofs are shown to you, by seeing which you may believe those things also which you see not. But if those things, which you see, both have been foretold long before, and are so clearly fulfilled; if the truth itself makes itself clear to you, by effects1666 going before and following after, O remnant of unbelief, that ye may believe the things which you see not, blush at those things which ye see.

70. book4.section7

    7. “Give heed unto me,” the Church says unto you; give heed unto me, whom ye see, although to see ye be unwilling. For the faithful, who were in those times in the land of Judæa, were present at, and learnt as present, Christ’s wonderful birth of a virgin, and His passion, resurrection, ascension; all His divine words and deeds. These things ye have not seen, and therefore ye refuse to believe. Therefore behold these things, fix your eyes on these things, these things which ye see reflect on, which are not told you as things past, nor foretold you as things future, but are shown you as things present. What? seemeth it to you a vain or a light thing. and think you it to be none, or a little, divine miracle, that in the name of One Crucified the whole human race runs? Ye saw not what was foretold and fulfilled concerning the human birth of Christ, “Behold, a Virgin shall conceive in the womb, and shall bear a Son;”1667 but you see the Word of God which was foretold and fulfilled unto Abraham, “In thy seed shall all nations be blessed.”1668 Ye saw not what was foretold concerning the wonderful works of Christ, “Come ye, and see the works of the Lord, what wonders He hath set upon the earth:”1669 but ye see that which was foretold, “The Lord said unto Me, My Son art Thou, I have this day begotten Thee; demand of Me and I will give Thee nations as Thy inheritance, and as Thy possession the bounds of the earth.”1670 Ye saw not that which was foretold and fulfilled concerning the Passion of Christ, “They pierced My hands and My feet, they numbered all My bones; but they themselves regarded and beheld Me; they divided among them My garments, and upon My vesture they cast the lot;”1671 but ye see that which was in the same Psalm foretold, and now is clearly fulfilled; “All the ends of the earth shall remember and be turned unto the Lord, and all the kindreds of the nations shall worship in His sight; for the kingdom is the Lord’s, and He shall rule over the nations.”1672 Ye saw not what was foretold and fulfilled concerning the Resurrection of Christ, the Psalm speaking, in His Person, first concerning His betrayer and persecutors: “They went forth out of doors, and spake together: against Me whispered all My enemies, against Me thought they evil for Me;” they set in order an unrighteous word against Me.1673 Where, to show that they availed nothing by slaying Him Who was about to rise again, He adds and says; “What? will not He, that sleeps, add this, that He rise again?” And a little after, when He had foretold, by means of the same prophecy, concerning His betrayer himself, that which is written in the Gospel also, “He that did eat of My bread, enlarged his heel upon Me,”1674 that is, trampled Me under foot: He straightway added, “But do Thou, O Lord, have mercy upon Me, and raise Thou Me up again, and I shall repay them.” This was fulfilled, Christ slept and awoke, that is, rose again: Who through the same prophecy in another Psalm says, “I slept and took my rest; and I rose again, for the Lord will uphold Me.”1675 But this ye saw not, but ye see His Church, concerning whom it is written in like manner, and fulfilled, “O Lord My God, the nations shall come unto Thee from the extremity of the earth and shall say, Truly our fathers worshipped lying images, and there is not in them any profit.”1676 This certainly, whether ye will or no, ye behold; even although ye yet believe, that there either is, or was, in those idols some profit; yet certainly unnumbered peoples of the nations, after having left, or cast away, or broken in pieces such like vanities, ye have heard say, “Truly our fathers worshipped lying images, and there is not in them any profit; shall a man make gods, and, lo, they are no gods?”1677 Nor think that it was foretold that the nations should come unto some one place of God, in that it was said, “Unto Thee shall the nations come from the extremity of the earth.” Understand, if you can, that unto the God of the Christians, Who is the Supreme and True God, the peoples of the nations come, not by walking but by believing. For the same thing was by another prophet thus foretold, “The Lord,” saith he, “shall prevail against them, and shall utterly destroy all the gods of the nations of the earth: and all the isles of the nations shall worship Him, each man from his place.”1678 Whereas the one says, “Unto Thee all nations shall come;” this the other says, “They shall worship Him, each man from his place.” Therefore they shall come unto Him, not departing from their own place, because believing in Him they shall find Him in their hearts. Ye saw not what was foretold and fulfilled concerning the ascension of Christ; “Be Thou exalted above the Heavens, O God;”1679 but ye see what follows immediately after, “And above all the earth Thy Glory.” Those things concerning Christ already done and past, all of them ye have not seen; but these things present in His Church ye deny not that ye see. Both things we point out to you as foretold; but the fulfillment of both we are therefore unable to point out for you to see, because we cannot bring back into sight things past.

71. book4.section8

    8. But as the wills of friends, which are not seen, are believed through tokens which are seen; thus the Church, which is now seen, is, of all things which are not seen, but which are shown forth in those writings wherein itself also is foretold, an index of the past, and a herald of the future. Because both things past, which cannot now be seen, and things present which cannot be seen all of them, at the time at which they were foretold, no one of these could then be seen. Therefore, since they have begun to come to pass as they were foretold, from those things which have come to pass unto those which are coming to pass, those things which were foretold concerning Christ and the Church have run on in an ordered series: unto which series these pertain concerning the day of Judgment, concerning the resurrection of the dead, concerning the eternal damnation of the ungodly with the devil, and concerning the eternal recompense of the godly with Christ, things which, foretold in like manner, are yet to come. Why therefore should we not believe the first and the last things which we see not, when we have, as witnesses of both, the things between, which we see, and in the books of the Prophets either hear or read both the first things, and the things between, and the last things, foretold before they came to pass? Unless haply unbelieving men judge those things to have been written by Christians, in order that those things which they already believed might have greater weight of authority, if they should be thought to have been promised before they came.

72. book4.section9

    9. If they suspect this, let them examine carefully the copies1680 of our enemies the Jews. There let them read those things of which we have made mention, foretold concerning Christ in Whom we believe, and the Church whom we discern from the toilsome beginning of faith even unto the eternal blessedness of the kingdom. But, whilst they read, let them not wonder that they, whose are the books, understand not by reason of the darkness of enmity. For that they would not understand was foretold beforehand by the same Prophets; which it behoved should be fulfilled in like manner as the rest, and that by the secret and just judgment of God due punishment should be rendered to their deserts. He indeed, Whom they crucified, and unto Whom they gave gall and vinegar, although when hanging upon the Tree, by reason of those whom He had been about to lead forth from darkness into light, He said unto the Father, “Forgive them, for they know not what they do;”1681 yet by reason of those whom through more hidden causes He had been about to desert, by the Prophet so long before foretold, “They gave Me gall for My meat, and in My thirst they gave Me vinegar to drink; let their table become a snare before them, and a recompense, and a stumbling-block: let their eyes be darkened that they see not, and ever bow Thou down their back.”1682 Thus, having with them the clearest testimonies of our cause, they walk round about with eyes darkened, that by their means those testimonies may be proved, wherein they themselves are disapproved. Therefore was it brought to pass, that they should not be so blotted out, as that this same sect should altogether exist not: but it was scattered abroad upon the earth, in order that, carrying with it the prophecies of the grace conferred upon us, more surely to convince unbelievers, it might every where profit us. And this very thing which I assert, receive ye after what manner it was prophesied of: “Slay them not,” saith He, “lest at any time they forget Thy law, but scatter them abroad in Thy might.”1683 Therefore they were not slain, in that they forgot not those things which were read and heard among them. For if they were altogether to forget, albeit they understand not, the Holy Scriptures, they would be slain in the Jewish ritual itself; because, when the Jews should know nothing of the Law and of the Prophets, they would be unable to profit us. Therefore they were not slain, but scattered abroad; in order that, although they should not have in faith, whence they might be saved; yet they should retain in their memory, whence we might be helped; in their books our supporters, in their hearts our enemies, in their copies our witnesses.

73. book4.section10

    10. Although, even if there went before no testimonies concerning Christ and the Church, whom ought it not to move unto belief, that the Divine brightness hath on a sudden shone on the human race, when we see, (the false gods now abandoned, and their images every where broken in pieces, their temples overthrown or changed into other uses, and so many vain rites plucked out by the roots from the most inveterate usage of men,) the One True God invoked by all? And that this hath been brought to pass-by One Man, by men mocked, seized, bound, scourged, smitten with the palms of the hand, reviled, crucified, slain: His disciples, (whom He chose common men,1684 and unlearned, and fishermen, and publicans, that by their means His teaching might be set forth,) proclaiming His Resurrection, His Ascension, which they asserted that they had seen, and being filled with the Holy Ghost, sounded forth this Gospel, in all tongues which they had not learned. And of them who heard them, part believed, part, believing not, fiercely withstood them who preached. Thus while they were faithful even unto death for the truth, strove not by returning evil, but by enduring, overcame not by killing, but by dying; thus was the world changed unto this religion, thus unto this Gospel were the hearts of mortals turned, of men and women, of small and great, of learned and unlearned, of wise and foolish, of mighty and weak, of noble and ignoble, of high and low, and, throughout all nations the Church shed abroad so increased, that even against the Catholic faith itself there arises not any perverse sect, any kind of error, which is found so to oppose itself to Christian truth, as that it affect not and go not about to glory in the name of Christ: which very error would not be suffered to spring up throughout the earth, were it not that the very gainsaying exercised an wholesome discipline. How1685 would The Crucified have availed so greatly, had He not been God that took upon Him Man, even if He had through the Prophet foretold no such things to come? But when now this so great mystery of godliness hath had its prophets and heralds going before, by whose divine voices it was afore proclaimed; and when it hath come in such manner as it was afore proclaimed, who is there so mad as to assert that the Apostles lied concerning Christ, of Whom they preached that He was come in such manner as the Prophets foretold afore that He should come, which Prophets were not silent as to true things to come concerning the Apostles themselves? For concerning these they had said, “There is neither speech nor language, whereof their voices are not heard; their sound went out into all the earth, and their words unto the ends of the world.”1686 And this at any rate we see fulfilled in the world, although we have not yet seen Christ in the flesh. Who therefore, unless blinded by amazing madness, or hard and steeled by amazing obstinacy, would be unwilling to put faith in the sacred Scriptures, which have foretold the faith of the whole world? 11. But you, beloved, who possess this faith, or who have begun now newly to have it, let it be nourished and increase in you. For as things temporal have come, so long before foretold, so will things eternal also come, which are promised. Nor let them deceive you, either the vain heathen, or the false Jews, or the deceitful heretics, or also within the Catholic (Church) itself evil Christians, enemies by so much the more hurtful, as they are the more within us. For, lest on this subject also the weak should be troubled, divine prophecy hath not been silent, where in the Song of Songs the Bridegroom speaking unto the Bride, that is, Christ the Lord unto the Church, saith, “As a lily in the midst of thorns, so is my best Beloved1687 in the midst of the daughters.”1688 He said not, in the midst of them that are without; but, “in the midst of daughters. Whoso hath ears to hear, let him hear:”1689 and whilst the net which is cast into the sea,1690 and gathers together all kinds of fishes, as saith the holy Gospel, is being drawn unto the shore, that is, unto the end of the world, let him separate himself from the evil fishes, in heart, not in body; by changing evil habits, not by breaking sacred nets; lest they who now seem being approved to be mingled with the reprobate, find, not life, but punishment everlasting,1691 when they shall begin on the shore to be separated.

74. book5

    De Utilitate Credendi. Translated by Rev. C. L. Cornish. M.A. Retract. i. cap. 14. Moreover now at Hippo-Regius as Presbyter I wrote a book on the Profit of Believing, to a friend of mine who had been taken in by the Manichees, and whom I knew to be still held in that error, and to deride the Catholic school of Faith, in that men were bid believe, but not taught what was truth by a most certain method. In this book I said, U+0026 c. . This book begins thus, “Si mihi Honorate, unum atque idem videretur esse.” St. Augustin enumerates his book on the Profit of Believing first amongst those he wrote as Presbyter, to which order he was raised at Hippo about the beginning of the year 391. The person for whom he wrote had been led into error by himself, and appears to have been recovered from it, at least if he is the same who wrote to St. Augustin from Carthage about 412, proposing several questions, and to whom St. Augustin wrote his 140th Epistle. Cassiodorus calls him a Presbyter, though at that time he was not baptized. In Ep. 83, St. Augustin speaks of the death of another Honoratus, a Presbyter. Towards the end of his life he also wrote his 228th Epistle to a Bishop of Thabenna of the same name.—(Bened. Ed.) The remarks in the Retractations are given in notes to the passages where they occur.

75. book5.section1

    1. IF, Honoratus, a heretic, and a man trusting heretics seemed to me one and the same, I should judge it my duty to remain silent both in tongue and pen in this matter. But now, whereas there is a very great difference between these two: forasmuch as he, in my opinion, is an heretic, who, for the sake of some temporal advantage, and chiefly for the sake of his own glory and pre-eminence, either gives birth to, or follows, false and new opinions; but he, who trusts men of this kind, is a man deceived by a certain imagination of truth and piety. This being the case, I have not thought it my duty to be silent towards you, as to my opinions on the finding and retaining of truth: with great love of which, as you know, we have burned from our very earliest youth: but it is a thing far removed from the minds of vain men, who, having too far advanced and fallen into these corporeal things, think that there is nothing else than what they perceive by those five well-known reporters of the body; and what impressions1692 and images they have received from these, they carry over with themselves, even when they essay to withdraw from the senses; and by the deadly and most deceitful rule of these think that they measure most rightly the unspeakable recesses of truth. Nothing is more easy, my dearest friend, than for one not only to say, but also to think, that he hath found out the truth; but how difficult it is in reality, you will perceive, I trust, from this letter of mine. And that this may profit you, or at any rate may in no way harm you, and also all, into whose hands it shall chance to come, I have both prayed, and do pray, unto God; and I hope that it will be so, forasmuch as1693 I am fully conscious that I have undertaken to write it, in a pious and friendly spirit, not as aiming at vain reputation, or trifling display.

76. book5.section2

    2. It is then my purpose to prove to you, if I can, that the Manichees profanely and rashly inveigh against those, who, following the authority of the Catholic Faith, before that they are able to gaze upon that Truth, which the pure mind beholds, are by believing forearmed, and prepared for God Who is about to give them light. For you know, Honoratus, that for no other reason we fell in with such men, than because they used to say, that, apart from all terror of authority, by pure and simple reason, they would lead within to God, and set free from all error those who were willing to be their hearers. For what else constrained me, during nearly nine years, spurning the religion which had been set in me from a child by my parents, to be a follower and diligent hearer of those men,1694 save that they said that we are alarmed by superstition, and are commanded to have faith before reason, but that they urge no one to have faith, without having first discussed and made clear the truth? Who would not be enticed by such promises, especially the mind of a young man desirous of the truth, and further a proud and talkative mind by discussions of certain learned men in the school? such as they then found me, disdainful forsooth as of old wives’ fables, and desirous to grasp and drink in, what they promised, the open and pure Truth? But what reason, on the other hand, recalled me, not to be altogether joined to them, so that I continued in that rank which they call of Hearers, so that I resigned not the hope and business of this world; save that I noticed that they also are rather eloquent and full in refutation of others, than abide firm and sure in proof of what is their own. But of myself what shall I say, who was already a Catholic Christian? teats which now, after very long thirst, I almost exhausted and dry, have returned to with all greediness, and with deeper weeping and groaning have shaken together and wrung them out more deeply, that so there might flow what might be enough to refresh me affected as I was, and to bring back hope of life and safety. What then shall I say of myself? You, not yet a Christian, who, through encouragement from me, execrating them greatly as you did, were hardly led to believe that you ought to listen to them and make trial of them, by what else, I pray you, were you delighted, call to mind, I entreat you, save by a certain great presumption and promise of reasons? But because they disputed long and much with very great copiousness and vehemence concerning the errors of unlearned men, a thing which I learned too late at length to be most easy for any moderately educated man; if even of their own they implanted in us any thing, we thought that we were obliged to retain it, insomuch as there fell not in our way other things, wherein to acquiesce. So they did in our case what crafty fowlers are wont to do, who set branches smeared with bird-lime beside water to deceive thirsty birds. For they fill up and cover anyhow the other waters which are around, or fright them from them by alarming devices, that they may fall into their snares, not through choice, but want.

77. book5.section3

    3. But why do I not make answer to myself, that these fair and clever similies, and charges of this nature may be poured forth against all who are teachers of any thing by any adversary, with abundance of wit and sarcasm? But I thought that I ought to insert something of this kind in my letter, in order to admonish them to give over such proceedings; so that, as he1695 says, apart from trifles of common-places, matter may contend with matter, cause with cause, reason with reason. Wherefore let them give over that saying, which they have in their mouths as though of necessity, when any one, who hath been for some long time a hearer, hath left them; “The Light hath made a passage through him.” For you see, you who are my chief care, (for I am not over anxious about them,) how empty this is, and most easy for any one to find fault with. Therefore I leave this for your own wisdom to consider. For I have no fear that you will think me possessed by indwelling Light, when I was entangled in the life of this world, having a darkened hope, of beauty of wife, of pomp of riches, of emptiness of honors, and of all other hurtful and deadly pleasures. For all these, as is not unknown to you, I ceased not to desire and hope for, at the time when I was their attentive hearer. And I do not lay this to the charge of their teaching; for I also confess that they also carefully advise to shun these. But now to say that I am deserted by light, when I have turned myself from all these shadows of things, and have determined to be content with that diet merely which is necessary for health of body; but that I was enlightened and shining, at a time when I loved these things, and was wrapped up in them, is the part of a man, to use the mildest expression, wanting in a keen insight into matters, on which he loves to speak at length. But, if you please, let us come to the cause in hand.

78. book5.section4

    4. For you well know that the Manichees move the unlearned by finding fault with the Catholic Faith, and chiefly by rending in pieces and tearing the Old Testament: and they are utterly ignorant, how far1696 these things are to be taken, and how drawn out they descend with profit into the veins and marrows of souls as yet as it were but able to cry.1697 And because there are in them certain things which are some slight offense to minds ignorant and careless of themselves, (and there are very many such,) they admit of being accused in a popular way: but defended in a popular way they cannot be, by any great number of persons, by reason of the mysteries that are contained in them. But the few, who know how to do this, do not love public and much talked of controversies and disputes:1698 and on this account are very little known, save to such as are most earnest in seeking them out. Concerning then this rashness of the Manichees, whereby they find fault with the Old Testament and the Catholic Faith, listen, I entreat you, to the considerations which move me. But I desire and hope that you will receive them in the same spirit in which I say them. For God, unto Whom are known the secrets of my conscience knows, that in this discourse I am doing nothing of evil craft; but, as I think it should be received, for the sake of proving the truth, for which one thing we have now long ago determined to live; and with incredible anxiety, lest it may have been most easy for me to err with you, but most difficult, to use no harder term, to hold the right way with you. But I venture1699 to anticipate that, in this hope, wherein I hope that you will hold with us the way of wisdom, He will not fail me, unto Whom I have been consecrated; Whom day and night I endeavor to gaze upon: and since, by reason of my sins, and by reason of past habit, having the eye of the mind wounded by strokes of feeble opinions, I know that I am without strength, I often entreat with tears, and as, after long blindness and darkness the eyes being hardly opened, and as yet, by frequent throbbing and turning away, refusing the light which yet they long after; specially if one endeavor to show to them the very sun; so it has now befallen me, who do not deny that there is a certain unspeakable and singular good of the soul, which the mind sees; and who with tears and groaning confess that I am not yet worthy of it. He will not then fail me, if I feign nothing, if I am led by duty, if I love truth, if I esteem friendship, if I fear much lest you be deceived.

79. book5.section5

    5. All that Scripture therefore, which is called the Old Testament, is handed down fourfold to them who desire to know it, according to history, according to ætiology, according to analogy, according to allegory. Do not think me silly for using Greek words. In the first place, because I have so received, nor do I dare to make known to you otherwise than I have received. Next you yourself perceive, that we have not in use terms for such things: and had I translated and made such, I should have been indeed more silly: but, were I to use circumlocution, I should be less free in treating: this only I pray you to believe, that in whatever way I err, I am not inflated or swollen in any thing that I do. Thus (for example) it is handed down according to history, when there is taught what hath been written, or what hath been done; what not done, but only written as though it had been done. According to ætiology, when it is shown for what cause any thing hath been done or said. According to analogy, when it is shown that the two Testaments, the Old and the New, are not contrary the one to the other. According to allegory, when it is taught that certain things which have been written are not to be taken in the letter, but are to be understood in a figure.

80. book5.section6

    6. All these ways our Lord Jesus Christ and His Apostles used. For when it had been objected that His disciples had plucked the ears of corn on the sabbath-day, the instance was taken from history; “Have ye not read,” saith He, “what David did when he was an hungered, and they that were with him; how he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them that were with him, but only for the priests?”1700 But the instance pertains to ætiology, that, when Christ had forbidden a wife to be put away, save for the cause of fornication, and they, who asked Him, had alleged that Moses had granted permission after a writing of divorcement had been given, This, saith He, “Moses did because of the hardness of your heart.”1701 For here a reason was given, why that had been well allowed by Moses for a time; that this command of Christ might seem to show that now the times were other. But it were long to explain the changes of these times, and their order arranged and settled by a certain marvellous appointment of Divine Providence.

81. book5.section7

    7. And further, analogy, whereby the agreement of both Testaments is plainly seen, why shall I say that all have made use of, to whose authority they yield; whereas it is in their power to consider with themselves, how many things they are wont to say have been inserted in the divine Scriptures by certain, I know not who, corrupters of truth? Which speech of theirs I always thought to be most weak, even at the time that I was their hearer: nor I alone, but you also, (for I well remember,) and all of us, who essayed to exercise a little more care in forming a judgment than the crowd of hearers. But now, after that many things have been expounded and made clear to me, which used chiefly to move me: those I mean, wherein their discourse for the most part boasts itself, and expatiates the more freely, the more safely it can do so as having no opponent; it seems to me that there is no assertion of theirs more shameless, or (to use a milder phrase) more careless and weak than that the divine Scriptures have been corrupted; whereas there are no copies in existence, in a matter of so recent date, whereby they can prove it. For were they to assert, that they thought not that they ought thoroughly to receive them, because they had been written by persons, who they thought had not written the truth; any how their refusal1702 would be more right, or their error more natural.1703 For this is what they have done in the case of the Book which is inscribed the Acts of the Apostles. And this device of theirs, when I consider with myself, I cannot enough wonder at. For it is not the want of wisdom in the men that I complain of in this matter, but the want of ordinary understanding.1704 For that book hath so great matters, which are like what they receive, that it seems to me great folly to refuse to receive this book also, and if any thing offend them there to call it false and inserted. Or, if such language is shameless, as it is why in the Epistles of Paul, why in the four books of the Gospel, do they think that they1705 are of any avail, in which I am not sure but that there are in proportion many more things, than could be in that book, which they will have believed to have been interpolated by falsifiers. But forsooth this is what I believe to be the case, and I ask of you to consider it with me with as calm and serene a judgment as possible. For you know that, essaying to bring the person of their founder Manichæus into the number of the Apostles, they say that the Holy Spirit, Whom the Lord promised His disciples that He would send, hath come to us through him. Therefore, were they to receive those Acts of the Apostles, in which the coming of the Holy Spirit is plainly set forth,1706 they could not find how to say that it was interpolated. For they will have it that there were some, I know not who, falsifiers of the divine Books before the times of Manichæus himself; and that they were falsified by persons who wished to combine the Law of the Jews with the Gospel. But this they cannot say concerning the Holy Spirit, unless haply they assert that those persons divined, and set in their books what should be brought forward against Manichæus, who should at some future time arise, and say that the Holy Spirit had been sent through him. But concerning the Holy Spirit we will speak somewhat more plainly in another place. Now let us return to my purpose.

82. book5.section8

    8. For that both history of the Old Testament, and ætiology, and analogy are found in the New Testament, has been, as I think, sufficiently proved: it remains to show this of allegory. Our Redeemer Himself in the Gospel uses allegory out of the Old Testament. “This generation,” saith He, “seeketh a sign, and there shall not be given it save the sign of Jonas the prophet. For as Jonas was three days and three nights in the whale’s belly, so also shall the Son of Man be three days and three nights in the heart of the earth.”1707 For why should I speak of the Apostle Paul, who in his first Epistle to the Corinthians shows that even the very history of the Exodus was an allegory of the future Christian People. “But I would not that ye should be ignorant, brethren, how that all our fathers were under the cloud, and all passed through the sea, and were all baptized into Moses, in the cloud, and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of the spiritual Rock that followed with them; and that Rock was Christ. But in the more part of them God was not well pleased: for they were overthrown in the wilderness. But these things were figures of us,1708 that we be not lustful of evil things, as they also lusted. Neither let us worship idols, as certain of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as certain of them com- mitted, and fell in one day three and twenty thousand men. Neither let us tempt Christ, as certain of them tempted, and perished of serpents. Neither murmur we, as certain of them murmured, and perished of the destroyer. But all these things happened unto them in a figure.1709 But they were written for our admonition, upon whom the ends of the world have come.”1710 There is also in the Apostle a certain allegory, which indeed greatly relates to the cause in hand, for this reason that they themselves are wont to bring it forward, and make a display of it in disputing. For the same Paul says to the Galatians, “For it is written, that Abraham had two sons, one of a bond-maid, and one of a free woman. But he who was of the bond-maid was born after the flesh: but he who was of the free woman, by promise: which things were spoken by way of allegory.1711 For these are the two Testaments, one of Mount Sinai gendering unto bondage, which is Agar: for Sinai is a mount in Arabia, which bordereth1712 upon that Jerusalem which now is, and is in bondage with her children. But that Jerusalem which is above is free, which is the mother of us all.”1713

83. book5.section9

    9. Here therefore these men too evil, while they essay to make void the Law, force us to approve these Scriptures. For they mark what is said, that they who are under the Law are in bondage, and they keep flying above the rest that last saying, “Ye are made empty1714 of Christ, as many of you as are justified in the Law; ye have fallen from Grace.”1715 We grant that all these things are true, and we say that the Law is not necessary, save for them unto whom bondage is yet profitable: and that the Law was on this account profitably enacted, in that men, who could not be recalled from sins by reason, needed to be restrained by such a Law, that is to say, by the threats and terrors of those punishments which can be seen by fools: from which when the Grace of Christ sets us free, it condemns not that Law, but invites us at length to yield obedience to its love, not to be slaves to the fear of the Law. Itself is Grace, that is free gift,1716 which they understand not to have come to them from God, who still desire to be under the bonds of the Law. Whom Paul deservedly rebukes as unbelievers, because they do not believe that now through our Lord Jesus they have been set free from that bondage, under which they were placed for a certain time by the most just appointment of God. Hence is that saying of the same Apostle, “For the Law was our schoolmaster in Christ.”1717 He therefore gave to men a schoolmaster to fear, Who after gave a Master to love. And yet in these precepts and commands of the Law, which now it is not allowed Christians to use, such as either the Sabbath, or Circumcision, or Sacrifices, and if there be any thing of this kind, so great mysteries are contained, as that every pious person may understand, there is nothing more deadly than that whatever is there be understood to the letter, that is, to the word:1718 and nothing more healthful than that it be unveiled in the Spirit. Hence it is: “The letter killeth, but the Spirit quickeneth.”1719 Hence it is, “That same veil remaineth in the reading of the Old Testament, which veil is not taken away; since it is made void in Christ.”1720 For there is made void in Christ, not the Old Testament, but its veil: that so through Christ that may be understood, and, as it were, laid bare, which without Christ is obscure and covered. Forasmuch as the same Apostle straightway adds, “But when thou shalt have passed over to Christ, the veil shall be taken away.”1721 For he saith not, the Law shall be taken away, or, the Old Testament. Not therefore through the Grace of the Lord, as though useless things were there hidden, have they been taken away; but rather the covering whereby useful things were covered. In this manner all they are dealt with, who earnestly and piously, not disorderly and shamelessly, seek the sense of those Scriptures, and they are carefully shown both the order of events, and the causes of deeds and words, and so great agreement of the Old Testament with the New, that there is left no jot1722 that agrees not; and so great secrets of figures, that all the things that are drawn forth by interpretation force them to confess that they are wretched, who will to condemn these before they learn them.

84. book5.section10

    10. But, passing over in the mean while the depth of knowledge, to deal with you as I think I ought to deal with my intimate friend; that is, as I have myself power, not as I have wondered at the power of very learned men; there are three kinds of error, whereby men err, when they read anything. I will speak of them one by one. The first kind is, wherein that which is false is thought true, whereas the writer thought otherwise. A second kind, although not so extensive, yet not less hurtful, when that, which is false, is thought true, yet the thought is the same as that of the writer. A third kind, when from the writing of another some truth is understood, whereas the writer understood it not. In which kind there is no little profit, rather, if you consider carefully, the whole entire fruit of reading. An instance of the first kind is, as if any one, for example, should say and believe that Rhadamanthus hears and judges the causes of the dead in the realms below, because he hath so read in the strain of Maro.1723 For this one errs in two ways: both in that he believes a thing not to be believed, and also in that he, whom he reads, is not to be thought to have believed it. The second kind may be thus noticed: if one, because Lucretius writes that the soul is formed of atoms, and that after death it is dissolved into the same atoms and perishes, were to think this to be true and what he ought to believe. For this one also is not less wretched, if, in a matter of so great moment, he hath persuaded himself of that which is false, as certain; although Lucretius, by whose books he hath been deceived, held this opinion. For what doth it profit this one to be assured of the meaning of the author, whereas he hath chosen him to himself not so as through him to escape error, but so as with him to err. An instance suited to the third kind is, if one, after having read in the books of Epicurus some place wherein he praises continence, were to assert that he had made the chief good to consist in virtue, and that therefore he is not to be blamed. For how is this man injured by the error of Epicurus, what though Epicurus believe that bodily pleasure is the chief good of man: whereas he hath not surrendered up himself to so base and hurtful an opinion, and is pleased with Epicurus for no other reason, than that he thinks him not to have held sentiments which ought not to be holden. This error is not only natural to man,1724 but often also most worthy of a man. For what, if word were brought to me, concerning some one whom I loved, that, when now he was of bearded age, he had said, in the hearing of many, that he was so pleased with boyhood and childhood, as even to swear that he wished to live after the same fashion, and that that was so proved to me, as that I should be shameless to deny it: I should not, should I, seem worthy of blame, if I thought that, in saying this, he wished to show, that he was pleased with the innocence, and with the temper of mind alien from those desires in which the race of man is wrapped up, and from this circumstance should love him yet more and more, than I used to love him before; although perhaps he had been foolish enough to love in the age of children a certain freedom in play and food, and an idle ease? For suppose that he had died after this report had reached me, and that I had been unable to make any inquiry of him, so as for him to open his meaning; would there be any one so shameless as to be angry with me, for praising the man’s purpose and wish, through those very words which I had heard? What, that even a just judge of matters would not hesitate perhaps to praise my sentiment and wish, in that both I was pleased with innocence, and, as man of man, in a matter of doubt, preferred to think well, when it was in my power also to think ill?

85. book5.section11

    11. And, this being so, hear also just so many conditions and differences of the same Scriptures. For it must be that just so many meet us. For either any one hath written profitably, and is not profitably understood by some one: or both take place unprofitably: or the reader understands profitably, whereas he, who is read, hath written contrariwise. Of these the first I blame not, the last I regard not. For neither can I blame the man, who without any fault of his own hath been ill understood; nor can I be distressed at any one being read, who hath failed to see the truth, when I see that the readers are no way injured. There is then one kind most approved, and as it were most cleansed, when both the things written are well, and are taken in a good sense by the readers. And yet that also is still further divided into two: for it doth not altogether shut out error. For it generally comes to pass, that, when a writer hath held a good sense, the reader also holds a good sense; still other than he, and often better, often worse, yet profitably. But when both we hold the same sense as he whom we read, and that is every way suited to right conduct of life, there is the fullest possible measure of truth, and there is no place opened for error from any other quarter. And this kind is altogether very rare, when what we read is matter of extreme obscurity: nor can it, in my opinion, be clearly known, but only believed. For by what proofs shall I so gather the will of a man who is absent or dead, as that I can swear to it: when, even if he were questioned being present, there might be many things, which, if he were no ill man, he would most carefully hide? But I think that it hath nothing to do towards learning the matter of fact, of what character the writer was; yet is he most fairly believed good, whose writings have benefited the human race and posterity.

86. book5.section12

    12. Wherefore I would that they would tell me, in what kind they place the, supposed, error of the Catholic Church. If in the first, it is altogether a grave charge; but it needs not a far-fetched defense: for it is enough to deny that we so understand, as the persons, who inveigh against us, suppose. If in the second, the charge is not less grave; but they shall be refuted by the same saying. If in the third, it is no charge at all. Proceed, and next consider the Scriptures themselves. For what objection do they raise against the books of (what is called) the Old Testament? Is it that they are good, but are understood by us in an ill sense? But they themselves do not receive them. Or is it that they are neither good, nor are well understood? But our defense above is enough to drive them from this position. Or is it this that they will say, although they are understood by you in a good sense, yet they are evil? What is this other than to acquit living adversaries, with whom they have to do, and to accuse men long ago dead, with whom they have no strife? I indeed believe that both those men profitably delivered to memory all things, and that they were great and divine. And that that Law was published, and framed by the command and will of God: and of this, although I have but very slight knowledge of books of that kind, yet I can easily persuade any, if there apply to me a mind fair and no way obstinate: and this I will do, when you shall grant to me your ears and mind well disposed: this however when it shall be in my power: but now is it not enough for me, however that matter may stand, not to have been deceived?

87. book5.section13

    13. I call to witness, Honoratus, my conscience, and God Who hath His dwelling in pure souls, that I account nothing more prudent, chaste, and religious, than are all those Scriptures, which under the name of the Old Testament the Catholic Church retains. You wonder at this, I am aware. For I cannot hide that we were far otherwise persuaded. But there is indeed nothing more full of rashness, (which at that time, being boys, we had in us,) than in the case of each several book, to desert expounders, who profess that they hold them, and that they can deliver them to their scholars, and to seek their meaning from those, who, I know not from what cause compelling, have proclaimed a most bitter war against the framers and authors of them. For who ever thought that the hidden and dark books of Aristotle were to be expounded to him by one who was the enemy of Aristotle; to speak of these systems of teaching, wherein a reader may perhaps err without sacrilege? Who, in fine, willed to read or learn the geometrical writings of Archimedes, under Epicurus as a master; against which Epicurus used to argue with great obstinacy, so far as I judge, understanding them not at all? What are those Scriptures of the law most plain, against which, as though set forth in public, these men make their attack in vain and to no purpose? And they seem to me to be like that weak woman, whom these same men are wont to mock at, who enraged at the sun being extolled to her, and recommended as an object of worship by a certain female Manichee, being as she was simple-minded and of a religions spirit, leaped up in haste, and often striking with her foot that spot on which the sun through the window cast light, began to cry out, Lo, I trample on the sun and your God: altogether after a foolish and womanish manner; Who denies it? But do not those men seem to you to be such, who, in matters which they understand not, either wherefore, or altogether of what kind they are, although like to matters cast in the way,1725 yet to such as understand them exact1726 and divine, rending them with great onset of speech and reproaches, think that they are effecting something, because the unlearned applaud them? Believe me, whatever there is in these Scriptures, it is lofty and divine: there is in them altogether truth, and a system of teaching most suited to refresh and renew minds: and clearly so ordered in measure, as that there is no one but may draw thence, what is enough for himself, if only he approach to draw with devotion and piety, as true religion demands. To prove this to you, needs many reasons and a longer discourse. For first I must so treat with you as that you may not hate the authors themselves; next, so as that you may love them: and this I must treat in any other way, rather than by expounding their meanings and words. For this reason, because in case we hated Virgil, nay, rather in case we loved him not, before understanding him, by the commendation of our forefathers, we should never be satisfied on those questions about him without number, by which grammarians are wont to be disquieted and troubled; nor should we listen willingly to one who solved these at the same time praising him; but should favor that one who by means of these essayed to show that he had erred and doated. But now, whereas many essay to open these, and each (in a different way according to his capacity, we applaud these in preference, through whose exposition the poet is found better, who is believed, even by those who do not understand him, not only in nothing to have offended, but also to have sung nothing but what was worthy of praise. So that in some minute question, we are rather angry with the master who fails, and has not what to answer, than think him silent through any fault in Maro. And now, if, in order to defend himself, he should wish to assert a fault in so great an author, hardly will his scholars remain with him, even after they have paid his fee. How great matter were it, that we should shew like good will towards them, of whom it hath been confirmed by so long time of old that the Holy Spirit spake by them? But, forsooth, we youths of the greatest understanding, and marvellous searchers out of reasons, without having at least unrolled these writings, without having sought teachers, without having somewhat chided our own dullness, lastly, without having yielded our heart even in a measure1727 to those who have willed that writings of this kind be so long read, kept, and handled through the whole world; have thought that nothing in them is to be believed, moved by the speech of those who are unfriendly and hostile to them, with whom, under a false promise of reason, we should be compelled to believe and cherish thousands of fables.

88. book5.section14

    14. But now I will proceed with what I have begun, if I can, and I will so treat with you, as not in the mean while to lay open the Catholic Faith, but, in order that they may search out its great mysteries, to show to those who have a care for their souls, hope of divine fruit, and of the discerning of truth. No one doubts of him who seeks true religion, either that he already believes that there is an immortal soul for that religion to profit, or that he also wishes to find that very thing in this same religion. Therefore all religion is for the sake of the soul; for howsoever the nature of the body may be, it causes no care or anxiety, especially after death, to him, whose soul possesses that whereby it is blessed. For the sake of the soul, therefore, either alone or chiefly, hath true religion, if there be any such, been appointed. But this soul, (I will consider for what reason, and I confess the matter to be most obscure,) yet errs, and is foolish, as we see, until it attain to and perceive wisdom, and perhaps this very wisdom is true religion. I am not, am I, sending you to fables? I am not, am I, forcing you to believe rashly? I say that our soul entangled and sunk in error and folly seeks the way of truth, if there be any such. If this be not your case, pardon me, I pray, and share with me your wisdom; but if you recognize in yourself what I say, let us, I entreat, together seek the truth.

89. book5.section15

    15. Put the case that we have not as yet heard a teacher of any religion. Lo we have undertaken a new matter and business. We must seek, I suppose, them who profess this matter, if it have any existence. Suppose that we have found different persons holding different opinions, and through their difference of opinions seeking to draw persons each one to himself: but that, in the mean while, there are certain pre-eminent from being much spoken of, and from having possession of nearly all peoples. Whether these hold the truth, is a great question: but ought we not to make full trial of them first, in order that, so long as we err, being as we are men, we may seem to err with the human race itself?

90. book5.section16

    16. But it will be said, the truth is with some few; therefore you already know what it is, if you know with whom it is. Said I not a little above, that we were in search of it as unlearned men? But if from the very force of truth you conjecture that few possess it, but know not who they are; what if it is thus, that there are so few who know the truth, as that they hold the multitude by their authority, whence the small number may set itself free, and, as it were, strain itself1728 forth into those secrets? Do we not see how few attain the highest eloquence, whereas through the whole world the schools of rhetoricians are resounding with troops of young men? What, do they, as many as desire to turn out good orators, alarmed at the multitude of the unlearned, think that they are to bestow their labor on the orations of Cæcilius, or Erucius, rather than those of Tullius? All aim at these, which are confirmed by authority of our forefathers. Crowds of unlearned persons essay to learn the same, which by the few learned are received as to be learned: yet very few attain, yet fewer practise, the very fewest possible become famous. What, if true religion be some such thing? What if a multitude of unlearned persons attend the Churches, and yet that be no proof, that therefore no one is made perfect by these mysteries? And yet, if they who studied eloquence were as few as the few who are eloquent, our parents would never believe that we ought to be committed to such masters. Whereas, then, we have been called to these studies by a multitude, which is numerous in that portion of it which is made up of the unlearned, so as to become enamored of that which few can attain unto; why are we unwilling to be in the same case in religion, which perhaps we despise with great danger to our soul? For if the truest and purest worship of God, although it be found with a few, be yet found with those, with whom a multitude albeit wrapped up in lusts, and removed far from purity of understanding, agrees; (and who can doubt that this may happen?) I ask, if one were to charge us with rashness and folly, that we seek not diligently with them who teach it, that, which we are greatly anxious to discover, what can we answer? Shall we say, I was deterred by numbers? Why from the pursuit of liberal arts, which hardly bring any profit to this present life; why from search after money? Why from attaining unto honor; why, in fine, from gaining and keeping good health; lastly, why from the very aim at a happy life; whereas all are engaged in these, few excel; were you deterred by no numbers?

91. book5.section17

    17. “But they seemed there to make absurd statements.” On whose assertion? Forsooth on that of enemies, for whatever cause, for whatever reason, for this is not now the question, still enemies. Upon reading, I found it so of myself. Is it so? Without having received any instruction in poetry, you would not dare to essay to read Terentianus Maurus without a master: Asper, Cornutus, Donatus, and others without number are needed, that any poet whatever may be understood, whose strains seem to court even the applause of the theatre; do you in the case of those books, which, however they may be, yet by the confession of well-nigh the whole human race are commonly reported to be sacred and full of divine things, rush upon them without a guide, and dare to deliver an opinion on them without a teacher; and, if there meet you any matters, which seem absurd, do not accuse rather your own dullness, and mind decayed by the corruption of this world, such as is that of all that are foolish, than those books which haply cannot be understood by such persons! You should seek some one at once pious and learned, or who by consent of many was said to be such, that you might be both bettered by his advice, and instructed by his learning. Was he not easy to find? He should be searched out with pains. Was there no one in the country in which you lived? What cause could more profitably force to travel? Was he quite hidden, or did he not exist on the continent1729? One should cross the sea. If across the sea he was not found in any place near to us, you should proceed even as far as those lands, in which the things related in those books are said to have taken place. What, Honoratus, have we done of this kind? And yet a religion perhaps the most holy, (for as yet I am speaking as though it were matter of doubt,) the opinion whereof hath by this time taken possession of the whole world, we wretched boys condemned at our own discretion and sentence. What if those things which in those same Scriptures seem to offend some unlearned persons, were so set there for this purpose, that when things were read of such as are abhorrent from the feeling of ordinary men, not to say of wise and holy men, we might with much more earnestness seek the hidden meaning. Perceive you not how the Catamite of the Bucolics,1730 for whom the rough shepherd gushed forth into tears, men essay to interpret, and affirm that the boy Alexis, on whom Plato also is said to have composed a love strain, hath some great meaning or other, but escapes the judgment of the unlearned; whereas without any sacrilege a poet however rich may seem to have published wanton songs?

92. book5.section18

    18. But in truth was there either decree of any law, or power of gainsayers, or vile character of persons consecrated, or shameful report, or newness of institution, or hidden profession, to recall us from, and forbid us, the search? There is nothing of these. All laws divine and human allow us to seek the Catholic Faith; but to hold and exercise it is allowed us at any rate by human law, even if so long as we are in error there be a doubt concerning divine law; no enemy alarms our weakness, (although truth and the salvation of the soul, in case being diligently sought it be not found where it may with most safety, ought to be sought at any risk); the degrees of all ranks and powers most devotedly minister to this divine worship; the name of religion is most honorable and most famous. What, I pray, hinders to search out and discuss with pious and careful enquiry, whether there be here that which it must needs be few know and guard in entire purity, although the goodwill and affection of all nations conspire in its favor?

93. book5.section19

    19. The case standing thus, suppose, as I said, that we are now for the first time seeking unto what religion we shall deliver up our souls, for it to cleanse and renew them; without doubt we must begin with the Catholic Church. For by this time there are more Christians, than if the Jews and idolaters be added together. But of these same Christians, whereas there are several heresies, and all wish to appear Catholics, and call all others besides themselves heretics, there is one Church, as all allow: if you consider the whole world, more full filled in number; but, as they who know affirm, more pure also in truth than all the rest. But the question of truth is another; but, what is enough for such as are in search, there is one Catholic, to which different heresies give different names whereas they themselves are called each by names of their own, which they dare not deny. From which may be understood, by judgment of umpires who are hindered by no favor, to which is to be assigned the name Catholic, which all covet. But, that no one may suppose that it is to be made matter of over garrulous or unnecessary discussion, this is at any rate one, in which human laws themselves also are in a certain way Christian. I do not wish any prejudgment to be formed from this fact, but I account it a most favorable commencement for enquiry. For we are not to fear lest the true worship of God; resting on no strength of its own, seem to need to be supported by them whom it ought to support: but, at any rate, it is perfect happiness, if the truth may be there found, where it is most safe both to search for it and to hold it: in case it cannot, then at length, at whatever risk, we must go and search some other where.

94. book5.section20

    20. Having then laid down these principles, which, as I think, are so just that I ought to win this cause before you, let who will be my adversary, I will set forth to you, as I am able, what way I followed, when I was searching after true religion in that spirit, in which I have now set forth that it ought to be sought. For upon leaving you and crossing the sea, now delaying and hesitating, what I ought to hold, what to let go; which delay rose upon me every day the more, from the time that I was a hearer of that man,1731 whose coming was promised to us, as you know, as if from heaven, to explain all things which moved us, and found him, with the exception of a certain eloquence, such as the rest; being now settled in Italy, I reasoned and deliberated greatly with myself, not whether I should continue in that sect, into which I was sorry that I had fallen, but in what way I was to find the truth, my sighs through love of which are known to no one better than to yourself. Often it seemed to me that it could not be found, and huge waves of my thoughts would roll toward deciding in favor of the Academics. Often again, with what power I had, looking into the human soul, with so much life, with so much intelligence, with so much clearness, I thought that the truth lay not hid, save that in it the way of search lay hid, and that this same way must be taken from some divine authority. It remained to enquire what was that authority, where in so great dissensions each promised that he would deliver it. Thus there met me a wood, out of which there was no way, which I was very loath to be involved in: and amid these things, without any rest, my mind was agitated through desire of finding the truth. However, I continued to unsew myself more and more from those whom now I had proposed to leave. But there remained nothing else, in so great dangers, than with words full of tears and sorrow to entreat the Divine Providence to help me. And this I was content to do: and now certain disputations of the Bishop of Milan1732 had almost moved me to desire, not without some hope, to enquire into many things concerning the Old Testament itself, which, as you know, we used to view as accursed, having been ill commended to us. And I had decided to be a Catechumen in the Church, unto which I had been delivered by my parents, until such time as I should either find what I wished, or should persuade myself that it needed not to be sought. Therefore had there been one who could teach me, he would find me at a very critical moment most fervently disposed and very apt to learn. If you see that you too have been long affected in this way, therefore, and with a like care for thy soul, and if now you seem to yourself to have been tossed to and fro enough, and wish to put an end to labors of this kind, follow the pathway of Catholic teaching, which hath flowed down from Christ Himself through the Apostles even unto us, and will hereafter flow down to posterity.

95. book5.section21

    21. This, you will say, is ridiculous, whereas all profess to hold and teach this: all heretics make this profession, I cannot deny it; but so, as that they promise to those whom they entice, that they will give them a reason concerning matters the most obscure: and on this account chiefly charge the Catholic [Church], that they who come to her are enjoined to believe; but they make it their boast, that they impose not a yoke of believing, but open a fount of teaching. You answer, What could be said, that should pertain more to their praise? It is not so. For this they do, without being endued with any strength, but in order to conciliate to themselves a crowd by the name of reason: on the promise of which the human soul naturally is pleased, and, without considering its own strength and state of health, by seeking the food of the sound, which is ill entrusted save to such as are in health, rushes upon the poisons of them who deceive. For true religion, unless those things be believed, which each one after, if he shall conduct himself well and shall be worthy, attains unto and understands, and altogether without a certain weighty power of authority, can in no way be rightly entered upon.

96. book5.section22

    22. But perhaps you seek to have some reason given you on this very point, such as may persuade you, that you ought not to be taught by reason before faith. Which may easily be done, if only you make yourself a fair hearer. But, in order that it may be done suitably, I wish you as it were to answer my questions; and, first, to tell me, why you, think that one ought not to believe. Because, you say, credulity, from which men are called credulous, in itself, seems to me to be a certain fault: otherwise we should not use to cast this as a term of reproach. For if a suspicious man is in fault, in that he suspects things not ascertained; how much more a credulous man, who herein differs from a suspicious man, that the one allows some doubt, the other none, in matters which he knows not. In the mean while I accept this opinion and distinction. But you know that we are not wont to call a person even curious without some reproach; but we call him studious even with praise. Wherefore observe, if you please, what seems to you to be the difference between these two. This surely, you answer, that, although both be led by great desire to know, yet the curious man seeks after things that no way pertain to him, but the studious man, on the contrary, seeks after what pertain to him. But, because we deny not that a man’s wife and children, and their health, pertain unto him; if any one, being settled abroad, were to be careful to ask all comers, how his wife and children are and fare, he is surely led by great desire to know, and yet we call not this man studious, who both exceedingly wishes to know, and that (in) matters which very greatly pertain unto him. Wherefore you now understand that the definition of a studious person falters in this point, that every studious person wishes to know what pertain to himself, and yet not every one, who makes this his business, is to be called studious; but he who with all earnestness seeks those things which pertain unto the liberal culture and adornment of the mind. Yet we rightly call him one who studies,1733 especially if we add what he studies to hear. For we may call him even studious of his own (family) if he love only his own (family), we do not however, without some addition, think him worthy of the common name of the studious. But one who was desirous to hear how his family were I should not call studious of hearing, unless taking pleasure in the good report, he should wish to hear it again and again: but one who studied, even if only once. Now return to the curious person, and tell me, if any one should be willing to listen to some tale, such as would no way profit him, that is, of matters that pertain not to him: and that not in an offensive way and frequently, but very seldom and with great moderation, either at a feast, or in some company, or meeting of any kind; would he seem to you curious? I think not: but at any rate he would certainly seem to have a care for that matter, to which he was willing to listen. Wherefore the definition of a curious person also must be corrected by the same rule as that of a studious person: Consider therefore whether the former statements also do not need to be corrected. For why should not both he, who at some time suspects something, be unworthy the name of a suspicious person; and he who at some time believes something, of a credulous person? Thus as there is very great difference between one who studies any matter, and the absolutely studious; and again between him who hath a care and the curious; so is there between him who believes and the credulous.

97. book5.section23

    23. But you will say, consider now whether we ought to believe in religion. For, although we grant that it is one thing to believe, another to be credulous, it does not follow that it is no fault to believe in matters of religion. For what if it be a fault both to believe and to be credulous, as (it is) both to be drunk and to be a drunkard? Now he who thinks this certain, it seems to me can have no friend; for, if it is base to believe any thing, either he acts basely who believes a friend, or in nothing believing a friend I see not how he can call either him or himself a friend. Here perhaps you may say, I grant that we must believe something at some time; now make plain, how in the case of religion it be not base to believe before one knows. I will do so, if I can. Wherefore I ask of you, which you esteem the graver fault, to deliver religion to one unworthy, or to believe what is said by them who deliver it. If you understand not whom I call unworthy, I call him, who approaches with feigned breast. You grant, as I suppose, that it is more blameable to unfold unto such an one whatever holy secrets there are, than to believe religious men affirming any thing on the matter of religion itself. For it would be unbecoming you to make any other answer. Wherefore now suppose him present, who is about to deliver to you a religion, in what way shall you assure him, that you approach with a true mind, and that, so far as this matter is concerned, there is in you no fraud or feigning? You will say, your own good conscience that you are no way feigning, asserting this with words as strong as you can, but yet with words. For you cannot lay open man to man the hiding places of your soul, so that you may be thoroughly known. But if he shall say, Lo, I believe you, but is it not more fair that you also believe me, when, if I hold any truth, you are about to receive, I about to give, a benefit? what will you answer, save that you must believe.

98. book5.section24

    24. But you say, Were it not better that you should give me a reason, that, wherever, that shall lead me, I may follow without any rashness? Perhaps it were: but, it being so great a matter, that you are by reason to come to the knowledge of God, do you think that all are qualified to understand the reasons, by which the human soul is led to know God, or many, or few? Few I think, you say. Do you believe that you are in the number of these? It is not for me, you say, to answer this. Therefore you think it is for him to believe you in this also: and this indeed he does: only do you remember, that he hath already twice believed you saying things uncertain; that you are unwilling to believe him even once admonishing you in a religious spirit. But suppose that it is so, and that you approach with a true mind to receive religion, and that you are one of few men in such sense as to be able to take in the reasons by which the Divine Power1734 is brought into certain knowledge; what? do you think that other men, who are not endued with so serene a disposition, are to be denied religion? or do you think that they are to be led gradually by certain steps unto those highest inner recesses? You see clearly which is the more religious. For you cannot think that any one whatever in a case where he desires so great a thing, ought by any means to be abandoned or rejected. But do you not think, that, unless he do first believe that he shall attain unto that which he purposes; and do yield his mind as a suppliant; and, submitting to certain great and necessary precepts, do by a certain course of life thoroughly cleanse it, that he will not otherwise attain the things that are purely true? Certainly you think so. What, then, is the case of those, (of whom I already believe you to be one,) who are able most easily to receive divine secrets by sure reason, will it, I ask, be to them any hindrance at all, if they so come as they who at the first believe? I think not. But yet, you say, what need to delay them? Because although they will in no way harm themselves by what is done, yet they will harm the rest by the precedent. For there is hardly one who has a just notion of his own power: but he who has a less notion must be roused; he who has a greater notion must be checked: that neither the one be broken by despair, nor the other carried headlong by rashness. And this is easily done, if even they, who are able to fly, (that they be not alluring the occasion of any into danger,) are forced for a short time to walk where the rest also may walk with safety. This is the forethought of true religion: this the command of God: this what hath been handed down from our blessed forefathers, this what hath been preserved even unto us: to wish to distrust and overthrow this, is nothing else than to seek a sacrilegious way unto true religion. And whoso do this, not even if what they wish be granted to them are they able to arrive at the point at which they aim. For whatever kind of excellent genius they have, unless God be present, they creep on the ground. But He is then present, if they, who are aiming at God, have a regard for their fellow men. Than which step there can be found nothing more sure Heavenward. I for my part cannot resist this reasoning, for how can I say that we are to believe nothing without certain knowledge? whereas both there can be no friendship at all, unless there be believed something which cannot be proved by some reason, and often stewards, who are slaves, are trusted by their masters without any fault on their part. But in religion what can there be more unfair than that the ministers1735 of God believe us when we promise an unfeigned mind, and we are unwilling to believe them when they enjoin us any thing. Lastly, what way can there be more healthful, than for a man to become fitted to receive the truth by believing those things, which have been appointed by God to serve for the previous culture and treatment of the mind? Or, if you be already altogether fitted, rather to make some little circuit where it is safest to tread, than both to cause yourself danger, and to be a precedent for rashness to other men?

99. book5.section25

    25. Wherefore it now remains to consider, in what manner we ought not to follow these, who profess that they will lead by reason. For how we may without fault follow those who bid us to believe, hath been already said: but unto these who make promises of reason certain think that they come, not only without blame, but also with some praise: but it is not so. For there are two (classes of) persons, praiseworthy in religion; one of those who have already found, whom also we must needs judge most blessed; another of those who are seeking with all earnestness and in the right way. The first, therefore, are already in very possession, the other on the way, yet on that way whereby they are most sure to arrive.1736 There are three other kinds of men altogether to be disapproved of and detested. One is of those who hold an opinion,1737 that is, of those who think that they know what they know not. Another is of those who are indeed aware that they know not, but do not so seek as to be able to find. A third is of those who neither think that they know, nor wish to seek. There are also three things, as it were bordering upon one another, in the minds of men well worth distinguishing; understanding, belief, opinion. And, if these be considered by themselves, the first is always without fault, the second sometimes with fault, the third never without fault. For the under- standing of matters great, and honorable, and even divine, is most blessed.1738 But the understanding of things unnecessary is no injury; but perhaps the learning was an injury, in that it took up the time of necessary matters. But on the matters themselves that are injurious, it is not the understanding, but the doing or suffering them, that is wretched. For not, in case any understand how an enemy may be slain without danger to himself, is he guilty from the mere understanding, not the wish; and, if the wish be absent, what can be called more innocent? But belief is then worthy of blame, when either any thing is believed of God which is unworthy of Him, or any thing is over easily believed of man. But in all other matters if any believe aught, provided he understand that he knows it not, there is no fault. For I believe that very wicked conspirators were formerly put to death by the virtue of Cicero; but this I not only know not, but also I know for certain that I can by no means know. But opinion is on two accounts very base; in that both he who hath persuaded himself that he already knows, cannot learn; provided only it may be learnt; and in itself rashness is a sign of a mind not well disposed. For even if any suppose that he know what I said of Cicero, (although it be no hindrance to him from learning, in that the matter itself is incapable of being grasped by any knowledge;) yet, (in that he understands not that there is a great difference, whether any thing be grasped by sure reason of mind, which we call understanding, or whether for practical purposes it be entrusted to common fame or writing, for posterity to believe it,) he assuredly errs, and no error is without what is base. What then we understand, we owe to reason; what we believe, to authority; what we have an opinion on, to error. 1739 But every one who understands also believes, and also every one who has an opinion believes; not every one who believes understands, no one who has an opinion understands. Therefore if these three things be referred unto the five kinds of men, which we mentioned a little above; that is, two kinds to be approved, which we set first, and three that remain faulty; we find that the first kind, that of the blessed, believe the truth itself; but the second kind, that of such as are earnest after, and lovers of, the truth, believe authority. In which kinds, of the two, the act of belief is praiseworthy. But in the first of the faulty kinds, that is, of those who have an opinion that they know what they know not, there is an altogether faulty credulity. The other two kinds that are to be disapproved believe nothing, both they who seek the truth despairing of finding it, and they who seek it not at all. And this only in matters which pertain unto any system of teaching. For in the other business of life, I am utterly ignorant by what means a man can believe nothing. Although in the case of those also they who say that in practical matters they follow probabilities, would seem rather to be unable to know than unable to believe. For who believes not what he approves?1740 or how is what they follow probable, if it be not approved? Wherefore there may be two kinds of such as oppose the truth: one of those who assail knowledge alone, not faith; the other of those who condemn both: and yet again, I am ignorant whether these can be found in matters of human life. These things have been said, in order that we might understand, that, in retaining faith, even of those things which as yet we comprehend not, we are set free from the rashness of such as have an opinion. For they, who say that we are to believe nothing but what we know, are on their guard against that one name “opining,”1741 which must be confessed to be base and very wretched, but, if they consider carefully that there is a very great difference, whether one think that he knows, or moved by some authority believe that which he understands that he knows not, surely he will escape the charge of error, and inhumanity, and pride.

100. book5.section26

     26. For I ask, if what is not known must not be believed, in what way may children do service to their parents, and love with mutual affection those whom they believe not to be their parents? For it cannot, by any means, be known by reason. But the authority of the mother comes in, that it be believed of the father; but of the mother it is usually not the mother that is believed, but midwives, nurses, servants. For she, from whom a son may be stolen and another put in his place, may she not being deceived deceive? Yet we believe, and believe without any doubt, what we confess we cannot know. For who but must see, that unless it be so, filial affection, the most sacred bond of the human race, is violated by extreme pride of wickedness? For what madman even would think him to be blamed who discharged the duties that were due to those whom he believed to be his parents, although they were not so? Who, on the other hand, would not judge him to deserve banishment, who failed to love those who were perhaps his true parents, through fear lest he should love pretended. Many things may be alleged, whereby to show that nothing at all of human society remains safe, if we shall determine to believe nothing, which we cannot grasp by full apprehension.1742

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Edited by Philip Schaff, D.D., LL.D. TEI XML digitization by the University of Leipzig (Gregory Crane, Matt Munson, Digital Divide Data), via github.com/gregorycrane/nicenefathers @ 4eb88bc1d116edee81b83eb71bfeda46ef973b47. Originally published by Christian Classics Ethereal Library. Licence: CC BY-SA 4.0 (Creative Commons Attribution-ShareAlike 4.0 International).