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ST. AUGUSTIN

CONCERNING FAITH OF THINGS NOT SEEN [DE FIDE RERUM QUAE NON VIDENTUR.]

[Translated by the Rev. C. L. Cornish, M.A., of Exeter College, Oxford.]


   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?

   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 merit(1) 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, butt 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 motion(1) 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 m 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.

   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,(2) 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.

   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 loving(3)
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,(4) 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 thiefest bond of piety(1) that is violated, so as for the chiefest
misery to follow.

   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."(2) 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;(3) "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, albeit(4) He was ever(5) 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."(6) This anointing is spiritual, 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.

   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;"(1) 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 blaze(2) 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,(3) 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, be 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 effects(4) 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.

   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 Judaea, 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;"(5) but you see the Word of God
which was foretold and fulfilled unto Abraham, "In thy seed shall all
nations be blessed."(6) 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:"(7) 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."(1) 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;"(2) 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."(3) 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.(4) Where, to
show that they avalled 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,"(5)
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."(6) 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."(7) 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?"(8) 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."(9) 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;"(10) 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.

   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.

   9. If they suspect this, let them examine carefully the copies(1) 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 Coda 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;"(2) 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."(3) 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."(4)
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.

   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,(5) 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 riot that the very gainsaying exercised an wholesome discipline.
How(6) 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."(1) 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 Beloved(2) in the midst of the daughters."(3) 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:"(4) and whilst the net which is cast into the
sea,(5) 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,(6) when they shall begin on the shore to be separated.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/III, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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       FTP: ftp.ewtn.com
       Telnet: ewtn.com
       WWW: http://www.ewtn.com.
       Email address: [email protected]

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