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ST. AUGUSTIN

ON THE PROFIT OF BELIEVING [DE UTILITATE CREDENDI.]

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


   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
impressions(1) 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 as(1) 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.

   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,(2) 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.

   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 he(3) 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.

   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 far(1) 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.(2) 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 dispute:(3) a 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 venture(4) 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.

   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 aetiology, 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 aetiology, 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.

   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?"(5) But the instance pertains to aetiology, 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."(6) 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.

   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 refusal(1) would be more right, or their error more natural.(2)
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.(3) 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 they(4)
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 fosooth 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 Manichaeus 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,(5) 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 Manichaeus 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 m their books
what should be brought forward against Manichaeus, 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.

   8. For that both history of the Old Testament, and aetiology, 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."(6) 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,(7) 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 committed,
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.(1) But they were written
for our admonition, upon whom the ends of the world have come."(2) 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.(3) For these are the two Testaments,
one of Mount Sinai gendering unto bondage, which is Agar: for Sinai is a
mount in Arabia, which bordereth(4) 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."(5)

   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 empty(6) of Christ, as many of you as
are justified in the Law; ye have fallen from Grace."(7) 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,(8) 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."(9) 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:(10)
and nothing more healthful than that it be unveiled in the Spirit. Hence it
is: "The letter killeth, but the Spirit quickeneth."(11) 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."(12) 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."(13) 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 jot(14) 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.

   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.(1) 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,(2) 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?

   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.

   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?

   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,(1) yet to such as
understand them exact(2) 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
measure(1) 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.

   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.

   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?

   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 itself(2) 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 Caecilius, 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?

   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 continent?
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,(2) 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?

   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?

   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.

   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,(1) 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 Milan(2) 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.

   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.

   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,(1) 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 be
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.

   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 reigning, 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?

   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
Power(1) 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 ministers(2) 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?

   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.(1) There are three other
kinds of men altogether to be disapproved of and detested. One is of those
who hold an opinion,(2) 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 understanding of matters
great, and honorable, and even divine, is most blessed.(3) 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.(4) 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?(1) 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,"(2) 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.

   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.(3)

   27. But now hear, what I trust I shall by this time more easily
persuade you of. In a matter of religion, that is, of the worship and
knowledge of God, they are less to be followed, who forbid us to believe,
making most ready professions of reason. For no one I doubts that all men
are either fools or wise.(4) But now I call wise, not clever and gifted
men, but those, in whom there is, so much as may be in man, the knowledge
of man himself and of God most surely received, and a life and manners
suitable to that knowledge; but all others, whatever be their skill or want
of skill, whatever their manner of life, whether to be approved or
disapproved, I would account in the number of fools. And, this being so,
who of moderate understanding but will clearly see, that it is more useful
and more healthful for fools to obey the precepts of the wise, than to live
by their own judgment? For everything that is done, if it be not rightly
done, is a sin, nor can that any how be rightly done which proceeds not
from right reason. Further, right reason is very virtue. But to whom of men
is virtue at hand, save to the mind of the wise? Therefore the wise man
alone sins not. Therefore every fool sins, save in those actions, in which
he hath obeyed a wise man: for all such actions proceed from right reason,
and, so to say, the fool is not to be accounted master of his own action,
he being, as it were, the instrument and that which ministers(5) to the
wise man. Wherefore, if it be better for all men not to sin than to sin;
assuredly all fools would live better, if they could be slaves of the wise.
And, if no one doubts that this is better in lesser matters, as in buying
and selling, and cultivating the ground, in taking a wife, in undertaking
and bringing(1) up children, lastly, in the management of household
property, much more in religion. For both human matters are more easy to
distinguish between, than divine; and in all matters of greater sacredness
and excellence, the greater obedience and service we owe them, the more
wicked and the more dangerous is it to sin. Therefore you see henceforth(2)
that nothing else is left us, so long as we are fools, if our heart be set
on an excellent and religious life, but to seek wise men, by obeying whom
we may be enabled both to lessen the great feeling of the rule of folly,
whilst it is in us, and at the last to escape from it.

   28. Here again arises a very difficult question. For in what way shall
we fools be able to find a wise man, whereas this name, although hardly any
one dare openly, yet most men lay claim to indirectly: so disagreeing one
with another in the very matters, in the knowledge of which wisdom
consists, as that it must needs be that either none of them, or but some
certain one be wise? But when the feel enquires, who is that wise man? I do
not at all see, in what way he can be distinguished and perceived. For by
no signs whatever can one recognize any thing, unless he shall have known
that thing, whereof these are signs. But the feel is ignorant of wisdom.
For not, as, in the case of gold and silver and other things of that kind,
it is allowed both to know them when you see them and not to have them,
thus may wisdom be seen by the mind's eye of him who hath it not. For
whatever things we come into contact with by bodily sense, are presented to
us from without; and therefore we may perceive by the eyes what belong to
others, when we ourselves possess not any of them or of that kind. But what
is perceived by the understanding is within in the mind, and to have it is
nothing else than to see. But the feel is void of wisdom, therefore he
knows not wisdom. For he could not see it with the eyes: but he cannot see
it and not have it, nor have it and be a feel. Therefore he knoweth it not,
and, so long as he knoweth it not, he cannot recognize it in another place.
No one, so long as he is a feel, can by most sure knowledge find out a wise
man, by obeying whom he may be set free from so great evil of folly.

   29. Therefore this so vast difficulty, since our enquiry is about
religion, God alone can remedy: nor indeed, unless we believe both that He
is, and that He helps men's minds, ought we even to enquire after true
religion itself. For what I ask do we with so great endeavor desire to
search out? What do we wish to attain unto? Whither do we long to arrive?
Is it at that which we believe not exists or pertains to us? Nothing is
more perverse than such a state of mind. Then, when you would not dare to
ask of me a kindness, or at any rate would be shameless in daring, come you
to demand the discovery of religion, when you think that God neither
exists, nor, if He exist, hath any care for us? What, if it be so great a
matter, as that it cannot be found out, unless it be sought carefully and
with all our might? What, if the very extreme difficulty of discovery be an
exercise for the mind of the inquirer, in order to receive what shall be
discovered? For what more pleasant and familiar to our eyes than this
light? And yet men are unable after long darkness to hear and endure it.
What more suited to the body exhausted by sickness than meat and drink? And
yet we see that persons who are recovering are restrained and checked, lest
they dare to commit themselves to the fullness of persons in health, and so
bring to pass by means of their very food their return to that disease
which used to reject it. I speak of persons who are recovering. What, the
very sick, do we not urge them to take something? Wherein assuredly they
would not with so great discomfort obey us, if they believed not that they
would recover from that disease. When then will you give yourself up to a
search very full of pains and labor? When will you have the heart to impose
upon yourself so great care and trouble as the matter deserves, when you
believe not in the existence of that which you are in search of? Rightly
therefore hath it been ordained by the majesty of the Catholic system of
teaching, that they who approach unto religion be before all things
persuaded to have faith.

   30. Wherefore that heretic, (inasmuch as our discourse is of those who
wish to be called Christians,) I ask you, what reason he alleges to me?
What is there whereby for him to call me back from believing, as if from
rashness? If he bid me believe nothing; I believe not that this very true
religion hath any existence in human affairs; and what I believe not to
exist, I seek not. But He, as I suppose, will show it to me seeking it: for
so it is written, "He that seeketh shall find."(3) Therefore I should not
come unto him, who forbids me to believe, unless I believed something. Is
there any greater madness, than that I should displease him by faith alone,
which is rounded on no knowledge, which faith alone led me to him?

   31. What, that all heretics exhort us to believe in Christ? Can they
possibly be more opposed to themselves? And in this matter they are to be
pressed in a twofold way. In the first place we must ask of them, where is
the reason which they used to promise, where the reproof of rashness, where
the assumption of knowledge? For, if it be disgraceful to believe any
without reason, what do you wait for, what are you busied about, that I
believe some one without reason, in order that I may the more easily be led
by your reason? What, will your reason raise any firm superstructure on the
foundation of rashness? I speak after their manner, whom we displease by
believing. For I not only judge it most healthful to believe before reason,
when you are not qualified to receive reason, and by the very act of faith
thoroughly to cultivate the mind to receive the seeds of truth, but
altogether a thing of such sort as that without it health cannot return to
sick souls. And in that this seems to them matter for mockery and full of
rashness, surely they are shameless in making it their business that we
believe in Christ. Next, I confess that I have already believed in Christ,
and have convinced myself that what He hath said is true, although it be
supported by no reason; is this, heretic, what you will teach me in the
first  place? Suffer me to consider a little with myself, (since I have not
seen Christ Himself, as He willed to appear unto men, Who is said to have
been seen by them, even by common eyes,) who they are that I have believed
concerning Him, in order that I may approach you already furnished
beforehand with such a faith. I see that there are none that I have
believed, save the confirmed opinion and widely extended report of peoples
and nations: and that the mysteries of the Church Catholic have in all
times and places had possession of these peoples. Why therefore shall I not
of these, in preference to others, inquire with all care, what Christ
commanded, by whose authority I have been moved already to believe that
Christ hath commanded something that is profitable? Are you likely to be a
better expounder to me of what He said, Whose past or present existence I
should not believe, if by you I were to be recommended to believe thus?
This therefore I have believed, as I said, trusting to report strengthened
by numbers, agreement, antiquity. But you, who are both so few, and so
turbulent, and so new, no one doubts that ye bring forward nothing worthy
of authority. What then is that so great madness? Believe them, that you
are to believe in Christ, and learn from us what He said. Why, I pray you?
For were they fail and to be unable to teach me any thing with much greater
ease could I persuade my self, that I am not to believe in Christ, than
that I am to learn any thing concerning Him, save from those through whom I
had believed in Him. O vast confidence, or rather absurdity! I teach you
what Christ, in Whom you believe, commanded. What, in case I believed not
in Him? You could not, could you, teach me any thing concerning Him? But,
says he, it behoves you to believe. You do not mean, do you, that I am (to
believe) you when you commend Him to my faith? No, saith he, for we lead by
reason them who believe in Him. Why then should I believe in Him? Because
report hath been grounded. Whether is it through you, or through others?
Through others, saith he. Shall I then believe them, in order that you may
teach me? Perhaps I ought to do so, were it not that they gave me this
chief charge, that I should not approach you at all; for they say that you
have deadly doctrines. You will answer, They lie. How then shall I believe
them concerning Christ, Whom they have not seen, (and) not believe them
concerning you, whom they are unwilling to see? Believe the Scriptures,
saith he. But every writing,(1) if it be brought forward new and unheard
of, or be commended by few, with no reason to confirm it, it is not it that
is believed, but they who bring it forward. Wherefore, for those
Scriptures, if you are they who bring them forward, you so few and unknown,
I am not pleased to believe them. At the same time also you are acting
contrary to your promise, in enforcing faith rather than giving a reason.
You will recall me again to numbers and (common) report. Curb, I pray you,
your obstinacy, and that untamed lust, I know not what, of spreading your
name: and advise me rather to seek the chief men of this multitude, and to
seek with all care and pains rather to learn something concerning these
writings from these men, but for whose existence, I should not know that I
had to learn at all. But do you return into your dens, and lay not any
snares under the name of truth, which you endeavor to take from those, to
whom you yourself grant authority.

   32. But if they say that we are not even to believe in Christ, unless
undoubted reason shall be given us, they are not Christians. For this is
what certain pagans say against us, foolishly indeed, yet not contrary to,
or inconsistent with, themselves. But who can endure that these profess to
belong to Christ, who contend that they are to believe nothing, unless they
shall bring forward to fools most open reason concerning God? But we see
that He Himself, so far as that history, which they themselves believe,
teaches, willed nothing before, or more strongly than, that He should be
believed in: whereas they, with whom He had to do, were not yet qualified
to receive the secret things of God. For, for what other purpose are so
great and so many miracles, He Himself also saying, that they are done for
no other cause, than that He may be believed in? He used to lead fools by
faith, you lead by reason. He used to cry out, that He should be believed
in, ye cry out against it. He used to praise such as believe in Him, ye
blame them. But unless either He should change water into wine,(1) to omit
other (miracles), if men would follow Him, doing no such, but (only)
teaching; either we must make no account of that saying, "Believe ye God,
believe also Me;"(2) or we must charge him with rashness, who willed not
that He should come into his house, believing that the disease of his
servant would depart at His mere command.(3) Therefore He bringing to us a
medicine such as should heal our utterly corrupt manners, by miracles
procured to Himself authority,(4) by authority obtained Himself belief, by
belief drew together a multitude, by a multitude possessed antiquity, by
antiquity strengthened religion: so that not only the utterly foolish
novelty of heretics dealing deceitfully, but also the inveterate error of
the nations opposing with violence, should be unable on any side to rend it
asunder.

   33. Wherefore, although I am not able to teach, yet I cease not to
advise, that, (whereas many wish to appear wise, and it is no easy matter
to discern whether they be fools,) with all earnestness, and with all
prayers, and lastly with groans, or even, if so it may be, with tears, you
entreat of God to set you free from the evil of error; if your heart be set
on a happy life. And this will take place the more easily, if you obey with
a willing mind His commands, which He hath willed should be confirmed by so
great authority of the Catholic Church. For whereas the wise man is so
joined to God in mind, as that there is nothing set between to separate;
for God is Truth; and no one is by any means wise, unless his mind come
into contact with the Truth; we cannot deny that between the folly of man,
and the most pure Truth of God, the wisdom of man is set, as something in
the middle. For the wise man, so far as it is given unto him, imitates God;
but for a man who is a fool, there is nothing nearer to him, than a man who
is wise, for him to imitate with profit: and since, as has been said, it is
not easy to understand this one by reason, it behoved that certain miracles
be brought near to the very eyes, which fools use with much greater
readiness than the mind, that, men being moved by authority, their life and
habits might first be cleansed, and they thus rendered capable of receiving
reason. Whereas, therefore, it needed both that man be imitated, and that
our hope be not set in man, what could be done on the part of God more full
of kindness and grace, than that the very pure, eternal, unchangeable
Wisdom of God, unto Whom it behoves us to cleave, should deign to take upon
Him (the nature of) man? That not only He might do what should invite us to
follow God, but also might suffer what used to deter us from following God.
For, whereas no one can attain unto the most sure and chief good, unless he
shall fully and perfectly love it; which will by no means take place, so
long as the evils of the body and of fortune are dreaded; He by being born
after a miraculous manner and Working caused Himself to be loved; and by
dying and rising again shut out fear. And, further, in all other matters,
which it were long to go through, He shewed Himself such, as that we might
perceive unto what the clemency of God could be reached forth, and unto
what the weakness of man be lifted up.

   34. This is, believe me, a most wholesome authority, this a lifting up
first of our mind from dwelling on the earth, this a turning from the love
of this world unto the True God. It is authority alone which moves fools to
hasten unto wisdom. So long as we cannot understand pure (truths), it is
indeed wretched to be deceived by authority, but surely more wretched not
to be moved. For, if the Providence of God preside not over human affairs,
we have no need to busy ourselves about religion. But if both the outward
form of all things, which we must believe assuredly flows from some
fountain of truest beauty, and some, I know not what, inward conscience
exhorts, as it were, in public and in private, all the better order of
minds to seek God, and to serve God; we must not give up all hope that the
same God Himself hath appointed some authority,  whereon, resting as on a
sure step, we may be lifted up unto God. But this, setting aside reason,
which (as we have often said) it is very hard for fools to understand pure,
moves us two ways; in part by miracles, in part by multitude of followers:
no one of these is necessary to the wise man; who denies it? But this is
now the business in hand, that we may be able to be wise, that is, to
cleave to the truth; which the filthy soul is utterly unable to do: but the
filth of the soul, to say shortly what I mean, is the love of any things
whatsoever save God and the soul: from which filth the more any one is
cleansed, the more easily he sees the truth. Therefore to wish to see the
truth, in order to purge your soul, when as it is purged for the very
purpose that you may see, is surely perverse and preposterous. Therefore to
man unable to see the truth, authority is at hand, in order that he may be
made fitted for it, and may allow himself to be cleansed; and, as I said a
little above, no one doubts that this prevails, in part by miracles, in
part by multitude. But I call that a miracle, whatever appears that is
difficult or unusual above the hope or power of them who wonder. Of which
kind there is nothing more suited for the people, and in general for
foolish men, than what is brought near to the senses. But these, again, are
divided into two kinds; for there are certain, which cause only wonder, but
certain others procure also great favor and good-will. For, if one were to
see a man flying, inasmuch as that matter brings no advantage to the
spectator, beside the spectacle itself, he only wonders. But if any
affected with grievous and hopeless disease were to recover straightway,
upon being bidden, his affection for him who heals, will go beyond even his
wonder at his healing. Such were done at that time at which God in True Man
appeared unto men, as much as was enough. The sick were healed, the lepers
were cleansed; walking was restored to the lame, sight to the blind,
hearing to the deaf. The men of that time saw water turned into wine, five
thousand filled with five loaves, seas passed on foot, dead rising again:
thus certain provided for the good of the body by more open benefit,
certain again for the good of the soul by more hidden sign, and all for the
good of men by their witness to Majesty: thus, at that time, was the divine
authority moving towards Itself the wandering souls of mortal men. Why, say
you, do not those things take place now? because they would not move,
unless they were wonderful, and, if they were usual, they would not be
wonderful.(1) For the interchanges of day and night, and the settled order
of things in Heaven, the revolution of years divided into four parts, the
fall and return of leaves to trees, the boundless power of seeds, the
beauty of light, the varieties of colors, sounds, tastes, and scents, let
there be some one who shall see and perceive them for the first time, and
yet such an one as we may converse with; he is stupified and overwhelmed
with miracles: but we contemn all these, not because they are easy to
understand, (for what more obscure than the causes of these?) but surely
because they constantly meet our senses. Therefore they were done at a very
suitable time, in order that, by these a multitude of believers having been
gathered together and spread abroad, authority might be turned with effect
upon habits.

   35. But any habits whatever have so great power to hold possession of
men's minds, that even what in them are evil, which usually takes place
through excess of lusts, we can sooner disapprove of and hate, than desert
or change. Do you think that little hath been done for the benefit of man,
that not some few very learned men maintain by argument, but also an
unlearned crowd of males and females in so many and different nations both
believe and set forth, that we are to worship as God nothing of earth,
nothing of fire, nothing, lastly, which comes into contact with the senses
of the body, but that we are to seek to approach Him by the understanding
only? that abstinence is extended even unto the slenderest food of bread
and water, and fastings not only for the day,(2) but also continued through
several days together; that chastity is carried even unto the contempt of
marriage and family; that patience even unto  the setting light by crosses
and flames; that liberality even unto the distribution of estates unto the
poor; that, lastly, the contempt of this whole world even unto the desire
of death? Few do these things, yet fewer do them well and wisely: but whole
nations approve, nations hear, nations favor, nations, lastly, love.
Nations accuse their own weakness that they cannot do these things, and
that not without the mind being carried forward unto God, nor without
certain sparks of  virtue. This hath been brought to pass by  the Divine
Providence, through the prophecies of the Prophets, through the manhood and
teaching of Christ, through the journeys of  the Apostles, through the
insults, crosses, blood, of the Martyrs, through the praiseworthy life of
the Saints, and, in all these, according as times were seasonable, through
miracles worthy of so great matters and virtues. When therefore we see so
great help of God, so great progress and fruit, shall we doubt to hide
ourselves in the bosom of that Church, which even unto the confession of
the human race from [the] apostolic chair(1) through successions Of
Bishops,(2) (heretics in vain lurking around her and being condemned,
partly by the judgment of the very people, partly by the weight of
councils, partly also by the majesty of miracles,) hath held the summit of
authority. To be unwilling to grant to her the first place,(3) is either
surely the height of impiety, or is headlong arrogance. For, if there be no
sure way unto wisdom and health of souls, unless where faith prepare them
for reason, what else is it to be ungrateful for the Divine help and aid,
than to wish to resist authority furnished with so great labor?(4) And if
every system of teaching, however mean and easy, requires, in order to its
being received, a teacher or master, what more full of rash pride, than, in
the case of books of divine mysteries,(5) both to be unwilling to learn
from such as interpret them, and to wish to condemn them unlearned?

   36. Wherefore, if either our reasoning or our discourse hath in any way
moved you, and if you have, as I believe, a true care for yourself, I would
you would listen to me, and with pious faith, lively hope, and simple
charity, entrust yourself to good teachers of Catholic Christianity; and
cease not to pray unto God Himself, by Whose goodness alone we were
created, and suffer punishment by His justice, and are set free by His
mercy. Thus there will be wanting to you neither precepts and treatises of
most learned and truly Christian men, nor books, nor calm thoughts
themselves, whereby you may easily find what you are seeking. For do you
abandon utterly those wordy and wretched men, (for what other milder name
can I use?) who, whilst they seek to excess whence is evil, find nothing
but evil. And on this question they often rouse their hearers to inquire;
but after that they have been roused, they teach them such lessons as that
it were preferable even to sleep for ever, than thus to be awake, For in
place of lethargic they make them frantic, between which diseases, both
being usually fatal, there is still this difference, that lethargic persons
die without doing violence to others; but the frantic person many who are
sound, and specially they who wish to help him, have reason to fear. For
neither is God the author of evil, nor bath it ever repented Him that He
hath done aught, nor is He troubled by storm of any passion of soul, nor is
a small part of earth His Kingdom: He neither approves nor commands any
sins or wickedness, He never lies. For these and such like used to move us,
when they used them to make great and threatening assaults, and charged
this as being the system of teaching of the Old Testament, which is most
false. Thus then I allow that they do right in censuring these. What then
have I learnt? What think you, save that, when these are censured, the
Catholic system of teaching is not censured. Thus what I had learnt among
them that is true, I hold, what is false that I had thought I reject. But
the Catholic Church hath taught me many other things also, which those men
of bloodless bodies, but coarse minds, cannot aspire unto; that is to say,
that God is not corporeal, that no part of Him can be perceived by
corporeal eyes, that nothing of His Substance or Nature can any way suffer
violence or change, or is compounded or formed; and if you grant me these,
(for we may not think otherwise concerning God,) all their devices are
overthrown. But how it is, that neither God begot or created evil, nor yet
is there, or hath there been ever, any nature and substance, which God
either begot not or created not, and yet that He setteth us free from evil,
is proved by reasons so necessary, that it cannot at all be matter of
doubt; especially to you and such as you; that is, if to a good disposition
there be added piety and a certain peace of mind, without which nothing at
all can be understood concerning so great matters. And here there is no
rumor concerning smoke, and I know not what Persian vain fable, unto which
it is enough to lend an ear, and soul I not subtile, but absolutely
childish. Far altogether, far otherwise is the truth, than as the Mancihees
dote. But since this discourse of ours hath gone much further than I
thought, here let us end the book; in which I wish you to remember, that I
have not yet begun to refute the Manichees, and that I have not yet
assailed that nonsense; and that neither have I unfolded any thing great
concerning the Catholic Church itself, but that I have only wished to root
out of you, if I could, a false notion concerning true Christians that was
maliciously or ignorantly suggested to us, and to arouse you to learn
certain great and divine things. Wherefore let this volume be as it is; but
when your soul becomes more calmed, I shall perhaps be more ready in what
remains.(1)


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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