and body both, we must discover whether there is anything which goes before the soul itself, in following which the soul comes to the perfection of good of which it is capable in its own kind. If such a thing can be found, all uncertainty must be at an end, and we must pronounce this to be really and truly the chief good of man, we first ask and examine what man is. I am not now called upon to give a definition of man. The question here seems to me to be, -since almost all agree, or at least, which is enough, those I have now to do with are of the same opinion with me, that we are made up of soul and body,-What is man? Is he both of these? or is he the body only, or the soul only? For although the things are two, 8. If, again, the body is man, it must be soul and body, and although neither without admitted that the soul is the chief good of the other could be called man (for the body man. But clearly, when we treat of morals, would not be man without the soul, nor again—when we inquire what manner of life must would the soul be man if there were not a be held in order to obtain happiness,—it is body animated by it), still it is possible that not the body to which the precepts are adone of these may be held to be man, and may dressed, it is not bodily discipline which we be called so. What then do we call man? Is he soul and body, as in a double harness, or like a centaur? Or do we mean the body only, as being in the service of the soul which rules it, as the word lamp denotes not the light and the case together, but only the case, yet it is on account of the light that it is so called? Or do we mean only the mind, and that on account of the body which it rules, as horseman means not the man and the horse, but the man only, and that as employed in ruling the horse? This dispute is not easy to settle; or, if the proof is plain, the statement requires time. This is an expenditure of time and strength which we need not incur. For whether the name man belongs to both, or only to the soul, the chief the more of my bounty in proportion to his good of man is not the chief good of the body; but what is the chief good either of both soul and body, or of the soul only, that is man's chief good. CHAP. 5.-MAN'S CHIEF GOOD IS NOT THE CHIEF GOOD OF THE SOUL. 7. Now if we ask what is the chief good of the body, reason obliges us to admit that it is that by means of which the body comes to be in its best state. But of all the things which invigorate the body, there is nothing better or greater than the soul. The chief good of the body, then, is not bodily pleasure, not absence of pain, not strength, not beauty, not swiftness, or whatever else is usually reckoned among the goods of the body, but simply the soul. For all the things mentioned the soul supplies to the body by its presence, /and, what is above them all, life. Hence I conclude that the soul is not the chief good of man, whether we give the name of man to soul and body together, or to the soul alone. For as, according to reason, the chief good of the body is that which is better than the body, and from which the body receives vigor and life, so whether the soul itself is man, or soul discuss. In short, the observance of good customs belongs to that part of us which inquires and learns, which are the prerogatives of the soul; so, when we speak of attaining to virtue, the question does not regard the body. But if it follows, as it does, that the body which is ruled over by a soul possessed of virtue is ruled both better and more honorably, and is in its greatest perfection in consequence of the perfection of the soul which rightfully governs it, that which gives perfection to the soul will be man's chief good, though we call the body man. For if my coachman, in obedience to me, feeds and drives the horses he has charge of in the most satisfactory manner, himself enjoying good conduct, can any one deny that the good condition of the horses, as well as that of the coachman, is due to me? So the question seems to me to be not, whether soul and body is man, or the soul only, or the body only, but what gives perfection to the soul; for when this is obtained, a man cannot but be either perfect, or at least much better than in the absence of this one thing. CHAP. 6.-VIRTUE GIVES PERFECTION TO THE SOUL THE SOUL OBTAINS VIRTUE BY FOL- 9. No one will question that virtue gives. perfection to the soul. But it is a very proper subject of inquiry whether this virtue can exist by itself or only in the soul. Here again arises a profound discussion, needing lengthy treatment; but perhaps my summary will serve the purpose. God will, I trust, assist me, so that, notwithstanding our feebleness, we may give instruction on these great matters briefly as well as intelligibly. In either case, whether virtue can exist by itself without the soul, or can exist only in the soul, undoubtedly in the pursuit of virtue the soul follows after something, and this must be either the soul itself, or virtue, or something else. But if the soul follows after itself in the pursuit of virtue, it follows after a foolish thing; for before obtaining virtue it is foolish. Now the height of a follower's desire is to reach that which he follows after. So the soul must either not wish to reach what it follows after, which is utterly absurd and unreasonable, or, in following after itself while foolish, it reaches the folly which it flees from. But if it follows after virtue in the desire to reach it, how can it follow what does not exist? or how can it desire to reach what it already possesses? Either, therefore, virtue exists beyond the soul, or if we are not allowed to give the name of virtue except to the habit and disposition of the wise soul, which can exist only in the soul, we must allow that the soul follows after something else in order that virtue may be produced in it-like shadows, typify and attemper the truth. self; for neither by following after nothing, nor by following after folly, can the soul, according to my reasoning, attain to wisdom. recourse to the instructions of those whom we have reason to think wise. Thus far argument brings us. For in human things reasoning is employed, not as of greater certainty, but as easier from use. But when we come to divine things, this faculty turns away; it cannot behold; it pants, and gasps, and burns with desire; it falls back from the light of truth, and turns again to its wonted obscurity, not from choice, but from exhaustion. What a dreadful catastrophe is this, that the soul should be reduced to greater helplessness when it is seeking rest from its toil! So, when we are hasting to retire into darkness, it) will be well that by the appointment of adorable Wisdom we should be met by the friendly shade of authority, and should be attracted by the wonderful character of its contents, and by the utterances of its pages, which, 12. What more could have been done for our salvation? What can be more gracious and bountiful than divine providence, which, 10. This something else then, by following when man had fallen from its laws, and, in after which the soul becomes possessed of vir- just retribution for his coveting mortal things, tue and wisdom, is either a wise man or God. had brought forth a mortal offspring, still did But we have said already that it must be some- not wholly abandon him? For in this most thing that we cannot lose against our will, righteous government, whose ways are strange No one can think it necessary to ask whether and inscrutable, there is, by means of unknown a wise man, supposing we are content to fol- connections established in the creatures sublow after him, can be taken from us in spite ject to it, both a severity of punishment and of our unwillingness or our persistence. God a mercifulness of salvation. How beautiful then remains, in following after whom we live this is, how great, how worthy of God, in fine, well, and in reaching whom we live both well how true, which is all we are seeking for, we and happily. If any deny God's existence, shall never be able to perceive, unless, beginwhy should I consider the method of dealing ning with things human and at hand, and with them, when it is doubtful whether they holding by the faith and the precepts of true ought to be dealt with at all? At any rate, religion, we continue without turning from it it would require a different starting-point, a in the way which God has secured for us by different plan, a different investigation from the separation of the patriarchs, by the bond what we are now engaged in. I am now ad- of the law, by the foresight of the prophets, dressing those who do not deny the existence by the witness of the apostles, by the blood of God, and who, moreover, allow that human of the martyrs, and by the subjugation of the affairs are not disregarded not disregarded by Him. For Gentiles. From this point, then, let no one there is no one, I suppose, who makes any profession of religion but will hold that divine Providence cares at least for our souls. CHAP. 7.—THE KNOWLEDGE OF GOD TO BE 11. But how can we follow after Him whom we do not see? or how can we see Him, we who are not only men, but also men of weak understanding? For though God is seen not with the eyes but with the mind, where can such a mind be found as shall, while obscured by foolishness, succeed or even attempt to drink in that light? We must therefore have ask me for my opinion, but let us rather hear the oracles, and submit our weak inferences to the announcements of Heaven.' CHAP. 8. GOD IS THE CHIEF GOOD, WHOM WE 13. Let us see how the Lord Himself in the gospel has taught us to live; how, too, Paul the apostle,-for the Manichæans dare not reject these Scriptures. Let us hear, O Christ, what chief end Thou dost prescribe to us; and that is evidently the chief end [Augustin's transition from his fine Platonizing discussion of virtue, the chief good, etc., to the patriarchs, the law, and the prophets is very fine rhetorically and apologetically.-A. H. N.] For after which we are told to strive with supreme 15. And yet I ask them if they deny that affection. "Thou shalt love," He says, this is said in the Old Testament, or if they "the Lord thy God." Tell me also, I pray hold that the passage in the Old Testament Thee, what must be the measure of love; for does not agree with that of the apostle. I fear lest the desire enkindled in my heart the first, the books will prove it; and as for should either exceed or come short in fervor. the second, those prevaricators who fly off at "With all thy heart," He says. Nor is that a tangent will be brought to agree with me, enough. "With all thy soul." Nor is it if they will only reflect a little and consider enough yet. "With all thy mind." What what is said, or else I will press upon them do you wish more? I might, perhaps, wish the opinion of those who judge impartially. more if I could see the possibility of more. For what could agree more harmoniously than What does Paul say on this? "We know," these passages? For tribulation, distress, he says, "that all things issue in good to them persecution, famine, nakedness, peril, cause that love God." Let him, too, say what is great suffering to man while in this life. So the measure of love. "Who then,' he says, all these words are implied in the single quo"shall separate us from the love of Christ? tation from the law, where it is said, "For shall tribulation, or distress, or persecution, Thy sake we are in suffering." The only or famine, or nakedness, or peril, or the other thing is the sword, which does not insword?" We have heard, then, what and flict a painful life, but removes whatever life how much we must love; this we must strive it meets with. Answering to this are the after, and to this we must refer all our plans. words, "We are accounted as sheep for the The perfection of all our good things and our slaughter." And love could not have been perfect good is God. We must neither come more plainly expressed than by the words, short of this nor go beyond it: the one is dan-" For Thy sake." Suppose, then, that this gerous, the other impossible. testimony is not found in the Apostle Paul, but is quoted by me, must you not prove, CHAP. 9.-HARMONY OF THE OLD AND NEW you heretic, either that this is not written in TESTAMENT ON THE PRECEPTS OF CHARITY,3 the old law, or that it does not harmonize with the apostle? And if you dare not say 14. Come now, let us examine, or rather either of these things (for you are shut up by let us take notice, for it is obvious and can the reading of the manuscript, which will show be seen, at once, whether the authority of that it is written, and by common sense, which the Old Testament too agrees with those state- sees that nothing could agree better with what ments taken from the gospel and the apostle. is said by the apostle), why do you imagine What need to speak of the first statement, that there is any force in accusing the Scriptwhen it is clear to all that it is a quotation ures of being corrupted? And once more, from the law given by Moses? For it is there what will you reply to a man who says to you, written, "Thou shalt love the Lord thy God This is what I understand, this is my view, with all thy heart, and with all thy soul, and this is my belief, and I read these books only with all thy mind."4 And not to go farther because I see that everything in them agrees for a passage of the Old Testament to com- with the Christian faith? Or tell me at once pare with that of the apostle, he has himself if you will venture deliberately to tell me to added one. For after saying that no tribula- the face that we are not to believe that the tion, no distress, no persecution, no pressure of bodily want, no peril, no sword, separates us from the love of Christ, he immediately adds, “As it is written, For Thy sake we are in suffering all the day long; we are accounted as sheep for the slaughter."s The Manichæans are in the habit of saying that this is an interpolation,-so unable are they to reply, that they are forced in their extremity to say this. But every one can see that this is all that is left for men to say when it is proved that they are wrong. apostles and martyrs are spoken of as having endured great sufferings for Christ's sake, and as having been accounted by their persecutors as sheep for the slaughter? If you cannot say this, why should you bring a charge against the book in which I find what you acknowledge I ought to believe? 6 Retract. i. 7, § 2:-" In the book on the morals of the Catholic Church, where I have quoted the words, For Thy sake we are in suffering all day long, we are accounted as sheep for the slaughter, the inaccuracy of my manuscript misled me; for my recollection of the Scriptures was defective from my not being at that time familiar with them. For the reading of the other manuscripts has a different meaning: not, we suffer, but we suffer death, or, in one word, we are killed. That this is the true reading is shown by the Greek text of the Septuagint, from which the Old Testament was translated into Latin. I have indeed made a good many remarks on the words, 'For thy sake we suffer,' and the things said are not wrong in themselves; but, as regards the harmony of the Old and New Testaments, this case certainly does not prove it. The error originated in the way mentioned above, and this harmony is afterwards abundantly proved from other passages." GOD. THE TWO GODS OF THE MANICHEANS. 16. Will you say that you grant that we are bound to love God, but not the God worshipped by those who acknowledge the authority of the Old Testament? In that case you refuse to worship the God who made heaven and earth, for this is the God set forth all through these books. And you admit that the whole of the world, which is called heaven and earth, had God and a good God for its author and maker. For in speaking to you about God we must make a distinction. For you hold that there are two gods, one good and the other bad. CHAP. 10.—WHAT THE CHURCH TEACHES ABOUT understanding-old in the progress towards wisdom. For we learn the folly of believing that God is bounded by any amount of space, even though infinite; and it is held unlawful to think of God, or any part of Him, as moving from one place to another. And should any one suppose that anything in God's substance or nature can suffer change or conversion, he will be held guilty of wild profanity. There are thus among us children who think of God as having a human form, which they suppose He really has, which is a most degrading idea; and there are many of full age to whose mind the majesty of God appears in its inviolableness and unchangeableness as not only above the human body, but above But if you say that you worship and ap- their own mind itself. These ages, as we prove of worshipping the God who made said, are distinguished not by time, but by heaven and earth, but not the God supported virtue and discretion. Among you, again, by the authority of the Old Testament, you there is no one who will picture God in a act impertinently in trying, though vainly, to human form; but neither is there one who attribute to us views and opinions altogether sets God apart from the contamination of unlike the wholesome and profitable doctrine human error. As regards those who are fed we really hold. Nor can your silly and pro-like crying babies at the breast of the Catholic fane discourses be at all compared with the Church, if they are not carried off by heretics, expositions in which learned and pious men they are nourished according to the vigor and of the Catholic Church open up those Script- capacity of each, and arrive at last, one in one ures to the willing and worthy. Our understanding of the law and the prophets is quite different from what you suppose. Mistake us no longer. We do not worship a God who repents, or is envious, or needy, or cruel, or who takes pleasure in the blood of men or beasts, or is pleased with guilt and crime, or whose possession of the earth is limited to a little corner of it. These and such like are the silly notions you are in the habit of denouncing at great length. Your denunciation does not touch us. The fancies of old women or of children you attack with a vehemence that is only ridiculous. Any one whom you persuade in this way to join you shows no fault in the teaching of the Church, but only proves his own ignorance of it. 17. If, then, you have any human feeling, -if you have any regard for your own welfare, you should rather examine with diligence and piety the meaning of these passages of Scripture. You should examine, unhappy beings that you are; for we condemn with no less severity and copiousness any faith which attributes to God what is unbecoming Him, and in those by whom these passages are literally understood we correct the mistake of ignorance, and look upon persistence in it as absurd. And in many other things which you cannot understand there is in the Catholic teaching a check on the belief of those who have got beyond mental childishness, not in years, but in knowledge and way and another in another, first to a perfect man, and then to the maturity and hoary hairs of wisdom, when they may get life as they desire, and life in perfect happiness. CHAP. II.-GOD IS THE ONE OBJECT OF LOVE; NOTH ING IS BETTER THAN GOD. GOD CANNOT BE 18. Following after God is the desire of happiness; to reach God is happiness itself. We follow after God by loving Him; we reach Him, not by becoming entirely what He is, but in nearness to Him, and in wonderful and immaterial contact with Him, and in being inwardly illuminated and occupied by His truth and holiness. He is light itself; we get enlightenment from Him. The greatest commandment, therefore, which leads to happy life, and the first, is this: "Thou shalt love the Lord thy God with all thy heart, and soul, and mind." For to those who love the Lord all things issue in good. Hence Paul adds shortly after, "I am persuaded that neither death, nor life, nor angels, nor virtue, nor things present, nor things future, nor height, nor depth, nor any other creature, [Augustin's virtus takes the place of the Greek dvváμeis and the Vulgate virtutes. It is not quite certain what meaning he attached to the expression. He seems to waver between the idea of power and that of virtue in the ethical sense, and finally settles down to the use of the term in the latter sense. That this does not accord with the meaning of the Apostle is evident.-A. H. N.] IN SUBJECTION TO HIM. 20. "No other creature,' shall be able to separate us from the love of CHAP. 12.-WE ARE UNITED TO GOD BY LOVE, God, which is in Christ Jesus our Lord." If, then, to those who love God all things issue in good, and if, as no one doubts, the he says, separchief or perfect good is not only to be loved, ates us. O man of profound mysteries! He but to be loved so that nothing shall be loved thought it not enough to say, no creature: but better, as is expressed in the words, "With he says no other creature; teaching that that all thy soul, with all thy heart, and with all with which we love God and by which we cleave thy mind," who, I ask, will not at once con- to God, our mind, namely, and understanding, clude, when these things are all settled and is itself a creature. Thus the body is another most surely believed, that our chief good creature; and if the mind is an object of intelwhich we must hasten to arrive at in preference to all other things is nothing else than God? And then, if nothing can separate us from His love, must not this be surer as well as better than any other good? lectual perception, and is known only by this means, the other creature is all that is an object of sense, which as it were makes itself known through the eyes, or ears, or smell, or taste, or touch, and this must be inferior to what is perceived by the intellect alone. Now, as God also can be known by the worthy, only intellectually, exalted though He is above the intelligent mind as being its Creator and Author, there was danger lest the human mind, from being reckoned among invisible and immaterial things, should be thought to be of the same nature with Him who created it, and so should fall away by pride from Him to whom it should be united by love. For the mind becomes like God, to the extent vouchsafed by its subjection of itself to Him for information and enlightenment. And if it obtains the greatest nearness by that subjection which produces likeness, it must be far removed from Him by that presumption which would make the likeness greater. It is this presumption which leads the mind to refuse obedience to the laws of God, in the desire to be sovereign, as God is. 19. But let us consider the points separately. No one separates us from this by threatening death. For that with which we love God cannot die, except in not loving God; for death is not to love God, and that is when we prefer anything to Him in affection and pursuit: No one separates us from this in promising life; for no one separates us from the fountain in promising water. Angels do not separate us; for the mind cleaving to God is not inferior in strength to an angel. Virtue does not separate us; for if what is here called virtue is that which has power in this world, the mind cleaving to God is far above the whole world. Or if this virtue is perfect rectitude of our mind itself, this in the case of another will favor our union with God, and in ourselves will itself unite us with God. Present troubles do not separate us; for we feel their burden less the closer we cling to Him from whom they try to separate us. The promise of future things does not separate us; for both future good of every kind is surest in the promise of God, and nothing is better than God Himself, who undoubtedly is already present to those who truly cleave to Him. Height and depth do not separate the more ardor and eagerness there is in us; for if the height and depth of knowledge this, the happier and more elevated will the are what is meant, I will rather not be inquis- mind be, and with God as sole governor it itive than be separated from God; nor can will be in perfect liberty. Hence it must any instruction by which error is removed know that it is a creature. separate me from Him, by separation from what is the truth, that its Creator remains whom it is that any one is in error. Or if ever possessed of the inviolable and immutwhat is meant are the higher and lower parts able nature of truth and wisdom, and must of this world, how can the promise of heaven confess, even in view of the errors from which separate me from Him who made heaven? it desires deliverance, that it is liable to folly Or who from beneath can frighten me into and falsehood. But then again, it must take forsaking God, when I should not have known care that it be not separated by the love of of things beneath but by forsaking Him? In fine, what place can remove me from His love, when He could not be all in every place un less He were contained in none? 1 Rom. viii. 38, 39. 21. The farther, then, the mind departs from God, not in space, but in affection and lust after things below Him, the more it is So by filled with folly and wretchedness. love it returns to God,-a love which places it not along with God, but under Him. And It must believe the other creature, that is, of this visible world, from the love of God Himself, which sanctifies it in order to lasting happiness. No 2 [I. e. only by the use of the mental faculty of which God Himself is the Creator and Author; not by any independently existing power "of the same nature with Him who created it."-A. H. N.] |