Reply to Faustus the Manichaean, Books 23-33

(NOTE: The electronic text obtained from The Electronic Bible Society was not completely corrected. EWTN has corrected all discovered errors.)

ST. AUGUSTINE

REPLY TO FAUSTUS THE MANICHAEAN, Books XXIII-XXXIII [CONTRA FAUSTUM MANICHAEUM.]

[Translated by Rev. Richard Stothert, M.A., Bombay.]

BOOK XXIII: FAUSTUS RECURS TO THE GENEALOGICAL DIFFICULTY AND INSISTS THAT EVEN ACCORDING TO MATTHEW JESUS WAS NOT SON OF GOD UNTIL HIS BAPTISM. AUGUSTIN SETS FORTH THE CATHOLIC VIEW OF THE RELATION OF THE DIVINE AND THE HUMAN IN THE PERSON OF CHRIST.

1. FAUSTUS said: On one occasion, when addressing a large audience, I was asked by one of the crowd, Do you believe that Jesus was born of Mary? I replied, Which Jesus do you mean? for in the Hebrew it is the name of several people. One was the son of Nun, the follower of Moses;(1) another was the son of Josedech the high priest;(2) again, another is spoken of as the son of David;(3) and another is the Son of God.(4) Of which of these do you ask whether I believe him to have been born of Mary? His answer was, The Son of God, of course. On what evidence, said I, oral or written, am I to believe this? He replied, On the authority of Matthew. What, said I, did Matthew write? He replied, "The book of the generation of Jesus Christ, the son of David, the son of Abraham "(Matt. i. 1). Then said I, I was afraid you were going to say, The book of the generation of Jesus Christ, the Son of God; and I was prepared to correct you. Now that you have quoted the verse accurately, you must nevertheless be advised to pay attention to the words. Matthew does not profess to give an account of the generation of the Son of God, but of the son of David.

2. I will, for the present, suppose that this person was right in saying that the son of David was born of Mary. It still remains true, that in this whole passage of the generation no mention is made of the Son of God till we come to the baptism; so that it is an injurious misrepresentation on your part to speak of this writer as making the Son of God the inmate of a womb. The writer, indeed, seems to cry out against such an idea, and in the very title of his book to clear himself of such blasphemy, asserting that the person whose birth he describes is the son of David, not the Son of God. And if you attend to the writer's meaning and purpose, you will see that what he wishes us to believe of Jesus the Son of God is not so much that He was born of Mary, as that He became the Son of God by baptism at the river Jordan. He tells us that the person of whom he spoke at the outset as the son of David was baptized by John, and became the Son of God on this particular occasion, when about thirty years old, according to Luke, when also the voice was heard saying to Him, "Thou art my Son; this day have I begotten Thee."(5) It appears from this, that what was born, as is supposed, of Mary thirty years before, was not the Son of God, but what was afterwards made so by baptism at Jordan, that is, the new man, the same as in us when we were converted from Gentile error, and believe in God. This doctrine may or may not agree with what you call the Catholic faith; at all events, it is what Matthew says, if Matthew is the real author. The words, Thou art my Son, this day I have begotten Thee, or, This is my beloved Son, in whom I am well pleased, do not occur in connection with the story of Mary's motherhood, but with the putting away of sin at Jordan. This is what is written; and if you believe this doctrine, you must be called a Matthaean, for you will no longer be a Catholic. The Catholic doctrine is well known; and it is as unlike Matthew's representations as it is unlike the truth. In the words of your creed, you declare that you believe in Jesus Christ, the Son of God, who was born of the Virgin Mary. According to you, therefore, the Son of God comes from Mary; according to Matthew, from the Jordan; while we believe Him to come from God. Thus the doctrine of Matthew, if we are right in assigning the authorship to him, is as different from yours as from ours; only we acknowledge that he is more cautious than you in ascribing the being born of a woman to the son of David, and not to the Son of God. As for you, your only alternative is to deny that those statements were made, as they appear to be, by Matthew, or to allow that you have abandoned the faith of the apostles.

3. For our part, while no one can alter our conviction that the Son of God comes from God, we might indulge a credulous disposition, to the extent of admitting the fiction, that Jesus became the Son of God at Jordan, but not that the Son of God was born of a woman. Then, again, the son said to have been born of Mary cannot properly be called the son of David, unless it is ascertained that he was begotten by Joseph. You say he was not, and therefore you must allow him not to have been the son of David, even though he were the son of Mary. The genealogy proceeds in the line of Hebrew fathers from Abraham to David, and from David to Joseph; and as we are told that Joseph was not the real father of Jesus, Jesus cannot be said to be the son of David. To begin with calling Jesus the son of David, and then to go on to tell of his being born of Mary before the consummation of her marriage with Joseph, is pure madness. And if the son of Mary cannot be called the son of David, on account of his not being the son of Joseph, still less can the name be given to the Son of God.

4. Moreover, the Virgin herself appears to have belonged not to the tribe of Judah, to which the Jewish kings belonged, and which all agree was David's tribe, but to the priestly tribe of Levi. This appears from the fact that the Virgin's father Joachim was a priest; and his name does not occur in the genealogy. How, then, can Mary be brought within the pale of relationship to David, when she has neither father nor husband belonging to it? Consequently, Mary's son cannot possibly be the son of David, unless you can bring the mother into some connection with Joseph, so as to be either his wife or his daughter.

5. AUGUSTIN replied: The Catholic, which is also the apostolic, doctrine, is, that our Lord and Saviour Jesus Christ is both the Son of God in His divine nature, and the Son of David after the flesh. This we prove from the writings of the evangelists and apostles, so that no one can reject our proofs without also rejecting these writings. Faustus' plan is to represent some one as saying a few words, without bringing forward any evidence in answer to Faustus' fertile sophistry. But with all his ingenuity, the proofs I have to give will leave Faustus no reply, but that these passages are spurious interpolations in the sacred record,--a reply which serves as a means of escaping, or of trying to escape, the force of the plainest statements in Holy Scripture. We have already in this treatise sufficiently exposed the irrational absurdity, as well as the daring profanity, of such criticism; and not to exceed all limits, we must avoid repetition. It cannot be necessary that we should bring together all the passages scattered throughout Scripture, which show, in answer to Faustus, that in the books of the highest and most sacred authority He who is called the only-begotten Son of God, even God with God, is also called the Son of David, on account of His taking the form of a servant from the Virgin Mary, the wife of Joseph. To instance only Matthew, since Faustus' argument refers to this Gospel, as the whole book cannot be quoted here, let whoever choose read it, and see how Matthew carries on to the passion and the resurrection the narrative of Him whom He calls the Son of David in the introduction to the genealogy. Of this same Son of David he speaks as being conceived and born of the Virgin Mary by the Holy Ghost. He also applies to this the declaration of the prophet, "Behold, a virgin shall conceive, and shall bear a son, and they shall call His name Emmanuel, which is being interpreted, God with us."(1) Again, He who was called, even from the Virgin's womb, God-with-us, is said to have heard, when He was baptized by John, a voice from heaven, saying, "This is my beloved Son, in whom I am well pleased."(2) Will Faustus say that to be called God is less than to be called the Son of God? He seems to think so, for he tries to prove that because this voice came from heaven at the time of the baptism, therefore, according to Matthew, He must then have become the Son of God; whereas the same evangelist, in a previous passage, quotes the sacred announcement made by the prophet, in which the child horn of the Virgin is called God-with- us.

6. It is remarkable how, amid his wild irrelevancies, this wretched trifler loses no available opportunity of darkening the declarations of Scripture by the fabulous creations of his own fancy. Thus he says of Abraham, that when he took his handmaid to wife he disbelieved God's promise that he should have a child by Sarah; whereas, in fact, this promise had not at that time been given. Then he accuses Abraham of falsehood in calling Sarah his sister, not having read what may be learned on the authority of Scripture about the family of Sarah. Abraham's son Isaac also he accuses of falsely calling his wife his sister, though a distinct account is given of her family. Then he accuses Jacob of there being a daily quarrel among his four wives, which should be the first to appropriate him on his return from the field, while nothing of this is said in Scripture. And this is the man who pretends to hate the writers of the sacred books for their falsehood, and who has the effrontery so to misrepresent even the gospel record, though its authority is admitted by all as possessing the most abundant confirmation, as to try to make it appear, not indeed that Matthew himself,--for in that case he would have been forced to yield to apostolic authority,--but that some one under the name of Matthew, has written about Christ what he refuses to believe, and attempts to refute with a contumelious ingenuity!

7. The voice from heaven at the Jordan should be compared with the voice heard on the Mount.(1) In neither case do the words, "This is my beloved Son, in whom I am well pleased," imply that He was not the Son of God before; for He who from the Virgin's womb took the form of a servant "was in the form of God, and thought it no robbery to be equal with God."(2) And the same Apostle Paul himself says distinctly elsewhere," "But in the fullness of time, God sent His Son, made of a woman, made under the law;"(3) that is, a woman in the Hebrew sense, not a wife, but one of the female sex. The Son of God is both Lord of David in His divine nature, and Son of David as being of the seed of David after the flesh. And if it were not profitable for us to believe this, the same apostle would not have made it so prominent as he does, when he says to Timothy, "Remember that Christ Jesus, of the seed of David, rose from the dead, according to my gospel."(4) And he carefully enjoins believers to regard as accursed whoever preaches another gospel contrary to this.

8. This assailant of the holy Gospel need find no difficulty in the fact that Christ is called the Son of David, though He was born of a virgin, and though Joseph was not His real father; while the genealogy is brought down by the evangelist Matthew, not to Mary, but to Joseph. First of all, the husband, as the man, is the more honorable; and Joseph was Mary's husband, though she did not live with him, for Matthew himself mentions that she was called Joseph's wife by the angel; as it is also from Matthew that we learn that Mary conceived not by Joseph, but by the Holy Spirit. But if this, instead of being a true narrative written by Matthew the apostle, was a false narrative written by some one else under his name, is it likely that he would have contradicted himself in such an apparent manner, and in passages so immediately connected, as to speak of the Son of David as born of Mary without conjugal intercourse, and then, in giving His genealogy, to bring it down to the very man with whom the Virgin is expressly said not to have had intercourse, unless he had some reason for doing so? Even supposing there were two writers, one calling Christ the Son of David, and giving an account of Christ's progenitors from David down to Joseph; while the other does not call Christ the Son of David, and says that He was born of the Virgin Mary without intercourse with any man; those statements are not irreconcilable, so as to prove that one or both writers must be false. It will appear on reflection that both accounts might be true; for Joseph might be called the husband of Mary, though she was his wife only in affection, and in the intercourse of the mind, which is more intimate than that of the body. In this way it might be proper that the husband of the virgin-mother of Christ should have a place in the list of Christ's ancestors. It might also be the case that some of David's blood flowed in Mary herself, so that the flesh of Christ, although produced from a virgin, still owed its origin to David's seed. But as, in fact, both statements are made by one and the same writer, who informs us both that Joseph was the husband of Mary and that the mother of Christ was a virgin, and that Christ was of the seed of David, and that Joseph is in the list of Christ's progenitors in the line of David, those who prefer the authority of the sacred Gospel to that of heretical fiction must conclude that Mary was not unconnected with the family of David, and that she was properly called the wife of Joseph, because being a woman she was in spiritual alliance with him, though there was no bodily connection. Joseph, too, it is plain, could not be omitted in the genealogy; for, from the superiority of his sex, such an omission would be equivalent to a denial of his relation to the woman with whom he was inwardly united; and believers in Christ are taught not to think carnal connection the chief thing in marriage, as if without this they could not be man and wife, but to imitate in Christian wedlock as closely as possible the parents of Christ, that so they may have the more intimate union with the members of Christ.

9. We believe that Mary, as well as Joseph, was of the family of David, because we believe the Scriptures, which assert both that Christ was of the seed of David after the flesh, and that His mother was the Virgin Mary, He having no human father. Therefore, whoever denies the relationship of Mary to David, evidently opposes the pre-eminent authority of these passages of Scripture; and to maintain this opposition he must bring evidence in support of his statement from writings acknowledged by the Church as canonical and catholic, not from any writings he pleases. In the matters of which we are now treating, only the canonical writings have any weight with us; for they only are received and acknowledged by the Church spread over all the world, which is itself a fulfillment of the prophecies regarding it contained in these writings. Accordingly, I am not bound to admit the uncanonical account of Mary's birth which Faustus adopts, that her father was a priest of the tribe of Levi, of the name of Joachim. But even were I to admit this account, I should still contend that Joachim must have in some way belonged to the family of David, and had somehow been adopted from the tribe of Judah into that of Levi; or if not he, one of his ancestors; or, at least, that while born in the tribe of Levi, he had still some relation to the line of David; as Faustus himself acknowledges that Mary, though belonging to the tribe of Levi, could be given to a husband of the tribe of Judah; and he expressly says that if Mary were Joseph's daughter, the name Son of David would be applicable to Christ. In this way, by the marriage of Joseph's daughter in the tribe of Levi, her son, though born in the tribe of Levi, might not improperly be called the Son of David. And so, if the mother of that Joachim, who in the passage quoted by Faustus is called the father of Mary, married in the tribe of Levi while she belonged to the tribe of Judah and to the family of David, there would thus be a sufficient reason for speaking of Joachim and Mary and Mary's son as belonging to the seed of David. If I felt obliged to pay any regard to the apocryphal scripture in which Joachim is called the father of Mary, I should adopt some such explanation as the above, rather than admit any falsehood in the Gospel, where it is written both that Jesus Christ, the Son of God, and our Saviour, was of the seed of David after the flesh, and that He was born of the Virgin Mary. It is enough for us that the enemies of these Scriptures, which record these truths and which we believe, cannot prove against them any charge of falsehood.

10. Faustus cannot pretend then I am unable to prove that Mary was of the family of David, as I have shown him unable to prove that she was not. I produce the strongest evidence from Scriptures of established authority, which declare that Christ was of the seed of David, and that He was born without a father of the Virgin Mary. Faustus expresses what he considers a most becoming indignation against impropriety when he says, It is an injurious misrepresentation of the writer to make him speak of the Son of God as the inmate of a womb. Of course, the Catholic doctrine which teaches that Christ the Son of God was born in the flesh of a virgin, does not make the Son of God the inmate of her womb in the sense of having no existence beyond it, as if He had abandoned the government of heaven and earth, or as if He had left the presence of the Father. The mistake is with the Manichaeans, whose understanding is so incapable of forming a conception of anything except what is material, that they cannot comprehend how the Word of God, who is the virtue and wisdom of God, while remaining in Himself and with the Father, and while governing the universe, reaches from end to end in strength, and sweetly orders all things.(1) In the faultless procedure of this adorable providence, He appointed for Himself an earthly mother; and to free His servants from the bondage of corruption He took in this mother the form of a servant, that is, a mortal body; and this body which He took He showed openly, and when it had been exposed, even to suffering and death, He raised it again from the dead, and built again the temple which had been destroyed. You who shrink from this doctrine as blasphemous, make the members of your god to be confined not in a virgin's womb, but in the wombs of all female animals, from elephants down to flies. Perhaps you think the less of the true Christ, because the Word is said so to have become incarnate in the Virgin's womb as to provide a temple for Himself in human nature, while His own nature continued unaltered in its integrity; and, on the other hand, you think the more of your god, because in the bonds and pollution of his confinement in flesh, in the part which is to be made fast to the mass of darkness, he seeks for help to no purpose, or is even rendered powerless to ask for help.

BOOK XXIV: FAUSTUS EXPLAINS THE MANICHAEAN DENIAL THAT MAN WAS MADE BY GOD AS APPLYING TO THE FLESHLY MAN NOT TO THE SPIRITUAL. AUGUSTIN ELUCIDATES THE APOSTLE PAUL'S CONTRASTS BETWEEN FLESH AND SPIRIT SO AS TO EXCLUDE THE MANICHAEAN VIEW.

1. FAUSTUS said: We are asked the reason But we do not assert that man is in no sense for our denial that man is made by God. made by God; we only ask in what sense, and when, and how. For, according to the apostle, there are two men, one of whom he calls sometimes the outer man, generally the earthy, sometimes, too, the old man: the other he calls the inner or heavenly or new man.(1) The question is, Which of these is made by God? For there are likewise two times of our nativity; one when nature brought us forth into this light, binding us in the bonds of flesh; and the other, when the truth regenerated us on our conversion from error and our entrance into the faith. It is this second birth of which Jesus speaks in the Gospel, when He says, "Except a man be born again, he cannot see the kingdom of God."(2) Nicodemus, not knowing what Christ meant, was at a loss, and inquired how this could be, for an old man could not enter into his mother's womb and be born a second time. Jesus said in reply, "Except a man be born of water and of the Holy Spirit, he cannot see the kingdom of God." Then He adds, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." Hence, as the birth in which our bodies originate is not the only birth, but there is another in which we are born again in spirit, an important question arises from this distinction as to which of those births it is in which God makes us. The manner of birth also is twofold. In the humiliating process of ordinary generation, we spring from the heat of animal passion; but when we are brought into the faith, we are formed under good instruction in honor and purity in Jesus Christ, by the Holy Spirit. For this reason, in all religion, and especially in the Christian religion, young children are invited to membership. This is hinted at in the words of His apostle: "My little children, of whom I travail in birth again until Christ be formed in you."(3) The question, then, is not whether God makes man, but what man He makes, and when, and how. For if it is when we are fashioned in the womb that God forms us after His own image, which is the common belief of Gentiles and Jews, and which is also your belief, then God makes the old man, and produces us by means of sensual passion, which does not seem suitable to His divine nature. But if it is when we are converted and brought to a better life that we are formed by God, which is the general doctrine of Christ and His apostles, and which is also our doctrine, in this case God makes us new men, and produces us in honor and purity, which would agree perfectly with His sacred and adorable majesty. If you do not reject Paul's authority, we will prove to you from him what man God makes, and when, and how. He says to the Ephesians, "That ye put off according to your former conversation the old man, which is corrupt through deceitful lusts; and be renewed in the spirit of your mind; and put on the new man, which after God is created in righteousness and holiness of truth."(4) This shows that in the creation of man after the image of God, it is another man that is spoken of, and another birth, and another manner of birth. The putting off and putting on of which he speaks, point to the time of the reception of the truth; and the assertion that the new man is created by God implies that the old man is created neither by God nor after God. And when he adds, that this new man is made in holiness and righteousness and truth, he thus points to another manner of birth of which this is the character, and which, as I have said, differs widely from the manner in which bodily generation is effected. And as he declares that only the former is of God, it follows that the latter is not. Again, writing to the Colossians, he uses words to the same effect: "Put off the old man with his deeds, and put on the new man, which is renewed in the knowledge of God according to the image of Him who created Him in you." Here he not only shows that iris the new man that God makes, but he declares the time and manner of the formation, for the words in the knowledge of God point to the time of believing. Then he adds, according to the image of Him who created him, to make it clear that the old man is not the image of God, nor formed by God. Moreover, the following words, "Where there is neither male nor female, Jew nor Greek, Barbarian nor Scythian,''(5) show more plainly still that the birth by which we are made male and female, Greeks and Jews, Scythians and Barbarians, is not the birth in which God effects the formation of man; but that the birth with which God has to do is that in which we lose the difference of nation and sex and condition, and become one like Him who is one, that is, Christ. So the same apostle says again, "As many as have been baptized in Christ have put on Christ: there is neither Jew nor Greek, there is neither male nor female, there is neither bond nor free; but all are one in Christ."(6) Man, then, is made by God, not when from one he is divided into many, but when from many he becomes one. The division is in the first birth, or that of the body; union comes by the second, which is immaterial and divine. This affords sufficient ground for our opinion, that the birth of the body should be ascribed to nature, and the second birth to the Supernal Majesty. So the same apostle says again to the Corinthians, "I have begotten you in Christ Jesus by the gospel;"(1) and, speaking of himself, to the Galatians, "When it pleased Him, who separated me from my mother's womb, to reveal His Son in me, that I might preach Him among the Gentiles, immediately I conferred not with flesh and blood."(2) It is plain that everywhere he speaks of the second or spiritual birth as that in which we are made by God, as distinct from the indecency of the first birth, in which we are on a level with other animals as regards dignity and purity, as we are conceived in the maternal womb, and are formed, and brought forth. You may observe that in this matter the dispute between us is not so much about a question of doctrine as of interpretation. For you think that it is the old or outer or earthy man that is said to have been made by God; while we apply this to the heavenly man, giving the superiority to the inner or new man. And our opinion is not rash or groundless, for we have learned it from Christ and His apostles, who are proved to have been the first in the world who thus taught.

2. AUGUSTIN replied: The Apostle Paul certainly uses the expression the inner man for the spirit of the mind, and the outer man for the body and for this mortal life; but we nowhere find him making these two different men, but one, which is all made by God, both the inner and the outer. However, it is made in the image of God only as regards the inner, which, besides being immaterial, is rational, and is not possessed by the lower animals. God, then, did not make one man after His own image, and another man not after that image; but the one man, which includes both the inner and the outer, He made after His own image, not as regards the possession of a body and of mortal life, but as regards the rational mind with the power of knowing God, and with the superiority as compared with all irrational creatures which the possession of reason implies. Faustus allows that the inner man is made by God, when, as he says, it is renewed in the knowledge of God after the image of Him that created him. I readily admit this on the apostle's authority. Why does not Faustus admit on the same authority that "God has placed the members every one in the body, as it has pleased Him"?(3) Here we learn from the same apostle that God is the framer of the outer man too. Why does Faustus take only what he thinks to be in his own favor, while he leaves out or rejects what upsets the follies of the Manichaeans? Moreover, in treating of the earthy and the heavenly man, and making the distinction between the mortal and the immortal, between that which we are in Adam and that which we shall be in Christ, the apostle quotes the declaration of the law regarding the earthy or natural body, referring to the very book and the very passage where it is written that God made the earthy man too. Speaking of the manner in which the dead shall rise again, and of the body with which they shall come, after using the similitude of the seeds of corn, that they are sown bare grain, and that God gives them a body as it pleases Him, and to every seed his own body,-- thus, by the way, overthrowing the error of the Manichaeans, who say that grains and plants, and all roots and shoots, are created by the race of darkness, and not by God, who, according to them, instead of exerting power in the production of these objects, is Himself subject to confinement in them,--he goes on, after this refutation of Manichaean impieties, to describe the different kinds of flesh. "All flesh," he says, "is not the same flesh." Then he speaks of celestial and terrestrial bodies, and then of the change of our body by which it will become spiritual and heavenly. "It is sown," he says, "in dishonor, it shall rise in glory; it is sown in weakness, it shall rise in power; it is sown a natural body, it shall rise a spiritual body." Then, in order to show the origin of the animal body, he says, "There is a natural body, and there is a spiritual body; as it is written, The first man, Adam, was made a living soul."(4) Now this is written in Genesis,(5) where it is related how God made man, and animated the body which He had formed of the earth. By the old man the apostle simply means the old life, which is a life in sin, and is after the manner of Adam, of whom it is said, "By one man sin entered into the world, and death by sin; and so death passed upon all men, in that all have sinned."(6) Thus the whole of this man, both the inner and the outer part, has become old because of sin, and liable to the punishment of mortality. There is, however, a restoration of the inner man, when it is renewed after the image of its Creator, in the putting off of unrighteousness--that is, the old man, and putting on righteousness--that is, the new man. But when that which is sown a natural body shall rise a spiritual body, the outer man too shall attain the dignity of a celestial character; so that all that has been created may be created anew, and all that has been made be remade by the Creator and Maker Himself. This is briefly explained in the words: "The body is dead because of sin; but the spirit is life because of righteousness. But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead will also quicken your mortal bodies by His Spirit dwelling in you."(1) No one instructed in the Catholic doctrine but knows that it is in the body that some are male and some female, not in the spirit of the mind, in which we are renewed after the image of God. But elsewhere the apostle teaches that God is the Maker of both; for he says, "Neither is the woman without the man, nor the man without the woman, in the Lord; for as the woman is of the man, so is the man by the woman; but all things are of God."(2) The only reply given to this, by the perverse stupidity of those who are alienated from the life of God by the ignorance which is in them, on account of the blindness of their heart, is, that whatever pleases them in the apostolic writings is true, and whatever displeases them is false. This is the insanity of the Manichaeans, who will be wise if they cease to be Manichaeans. As it is, if they are asked whether it is He that remakes and renews the inner man (which they acknowledge to be renewed after the image of God, and they themselves quote the passage in support of this; and, according to Faustus, God makes man when the inner man is renewed in the image of God), they will answer, yes. And if we then go on to ask when God made what He now renews, they must devise some subterfuge to prevent the exposure of their absurdities. For, according to them, the inner man is not formed or created or originated by God, but is part of His own substance sent against His enemies; and instead of becoming old by sin, it is through necessity captured and damaged by the enemy. Not to repeat all the nonsense they talk, the first man they speak of is not the man of the earth earthy that the apostle speaks of,(3) but an invention proceeding from their own magazine of untruths. Faustus, though he chooses man as a subject for discussion, says not a word of this first man; for he is afraid that his opponents in the discussion might come to know something about him.

BOOK XXV: FAUSTUS SEEKS TO BRING INTO RIDICULE THE ORTHODOX CLAIM TO BELIEVE IN THE INFINITY OF GOD BY CARICATURING THE ANTHROPOMORPHIC REPRESENTATIONS OF THE OLD TESTAMENT. AUGUSTIN EXPRESSES HIS DESPAIR OF BEING ABLE TO INDUCE THE MANICHAEANS TO ADOPT RIGHT VIEWS OF THE INFINITUDE OF GOD SO LONG AS THEY CONTINUE TO REGARD THE SOUL AND GOD AS EXTENDED IN SPACE.

1. FAUSTUS said: Is God finite or infinite? He must be finite unless you are mistaken in addressing Him as the God of Abraham and Isaac and Jacob; unless, indeed, the being thus addressed is different from the God you call infinite. In the case of the God of Abraham and Isaac and Jacob, the mark of circumcision, which separated these men from fellowship with other people, marked also the limit of God's power as extending only to them. And a being whose power is finite cannot himself be infinite. Moreover, in this address, you do not mention even the ancients before Abraham, such as Enoch, Noah, and Shem, and others like them, whom you allow to have been righteous though in uncircumcision; but because they lacked this distinguishing mark, you will not call God their God, but only of Abraham and his seed. Now, if God is one and infinite, what need of such careful particularity in addressing Him, as if it was not enough to name God, without adding whose God He is--Abraham's, namely, and Isaac's and Jacob's; as if Abraham were a landmark to steer by in your invocation, to escape shipwreck among a shoal of deities? The Jews, who are circumcised, may very properly address this deity, as having a reason for it, because they call God the God of circumcision, in contrast to the gods of uncircumcision. But why you should do the same, it is difficult to understand; for you do not pretend to have Abraham's sign, though you invoke his God. If we understand the matter rightly, the Jews and their God seem to have set marks upon one another for the purpose of recognition, that they might not lose each ether. So God gave them the disgusting mark of circumcision, that, in whatever land or among whatever people they might be, they might by being circumcised be known to be His. They again marked God by calling Him the God of their fathers, that, wherever He might be, though among a crowd of gods, He might, on hearing the name God of Abraham, God of Isaac, God of Jacob, know at once that He was addressed. So we often see, in a number of people of the same name, that no one answers till called by his surname. In the same way the shepherd or herdsman makes use of a brand to prevent his property being taken by others. In thus marking God by calling Him the God of Abraham and Isaac and Jacob, you show not only that He is finite, but also that you have no connection with Him, because you have not the mark of circumcision by which He recognizes His own. Therefore, if this is the God you worship, there can be no doubt of His being finite. But if you say that God is infinite, you must first of all give up this finite deity, and by altering your invocation, show your penitence for your past errors. We have thus proved God to be finite, taking you on your own ground. But to determine whether the supreme and true God is infinite or not, we need only refer to the opposition between good and evil. If evil does not exist, then certainly God is infinite; otherwise He must be finite. Evil, however, undoubtedly exists; therefore God is not infinite. It is where good stops that evil begins.

2. AUGUSTIN replied: No one that knows you would dream of asking you about the infinitude of God, or of discussing the matter with you. For, before there can be any degree of spirituality in any of your conceptions, you must first have your minds cleared by simple faith, and by some elementary knowledge, from the illusions of carnal and material ideas. This your our heresy prevents you from doing, for it invariably represents the body and the soul and God as extended in space, either finite or infinite, while the idea of space is applicable only to the body. As long as this is the case, it will be better for you to leave this matter alone; for you can teach no truth regarding it, any more than in other matters; and in this you are unfit for learning, as you might do in other things, if you were not proud and quarrelsome. For in such questions as how God can be finite, when no space can contain Him; how He can be infinite, when the Son knows Him perfectly; how He can be finite, and yet unbounded; how He can be infinite, and yet perfect; how He can be finite, who is without measure; how He can be infinite, who is the measure of all things--all carnal ideas go for nothing; and if the carnality is to be removed, it must first become ashamed of itself. Accordingly, your best way of ending the matter you have brought forward of God as finite or infinite, is to say no more about it till you cease going so far astray from Christ, who is the end of the law. Of the God of Abraham and Isaac and Jacob we have already said enough to show why He who is the true God of all creatures wished to be familiarly known by His people under this name. On circumcision, too, we have already spoken in several places in answer to ignorant reproaches. The Manichaeans would find nothing to ridicule in this sign if they would view it as appointed by God, to be an appropriate symbol of the putting off of the flesh. They ought thus to consider the rite with a Christian instead of a heretical mind; as it is written, "To the pure all things are pure." But, considering the truth of the following words, "To the unclean and unbelieving nothing is pure, but even their mind and conscience are defiled,"(1) we must remind our witty opponents, that if circumcision is indecent, as they say it is, they should rather weep than laugh at it; for their god is exposed to restraint and contamination in conjunction both with the skin which is cut and with the blood which is shed.

BOOK XXVI: FAUSTUS INSISTS THAT JESUS MIGHT HAVE DIED THOUGH NOT BORN, BY THE EXERCISE OF DIVINE POWER, YET HE REJECTS BIRTH AND DEATH ALIKE. AUGUSTIN MAINTAINS THAT THERE ARE SOME THINGS THAT EVEN GOD CANNOT DO, ONE OF WHICH IS TO DIE. HE REFUTES THE DOCETISM OF THE MANICHAEANS.

1. FAUSTUS said: You ask, If Jesus was not born, how did He die? Well this is a probability, such as one makes use of in want of proofs. We will, however, answer the question by examples taken from what you generally believe. If they are true, they will prove our case; if they are false, they will help you no more than they will us. You say then, How could Jesus die, if He were not man? In return, I ask you, How did Elias not die, though he was a man? Could a mortal encroach upon the limits of immortality, and could not Christ add to His immortality whatever experience of death was required? If Elias, contrary to nature, lives for ever, why not allow that Jesus, with no greater contrariety to nature, could remain in death for three days? Besides that, it is not only Elias, but Moses and Enoch you believe to be immortal, and to have been taken up with their bodies to heaven. Accordingly, if it is a good argument that Jesus was a man because He died, it is an equally good argument that Elias was not a man because he did not die. But as it is false that Elias was not a man, notwithstanding his supposed immortality, so it is false that Jesus was a man, though He is considered to have died. The truth is, if you will believe it, that the Hebrews were in a mistake regarding both the death of Jesus and the immortality of Elias. For it is equally untrue that Jesus died and that Elias did not die. But you believe whatever you please; and for the rest, you appeal to nature. And, allowing this appeal, nature is against both the death of the immortal and the immortality of the mortal. And if we refer to the power of effecting their purpose as possessed by God and by man, it seems more possible for Jesus to die than for Elias not to die; for the power of Jesus is greater than that of Elias. But if you exalt the weaker to heaven, though nature is against it, and, forgetting his condition as a mortal, endow him with eternal felicity, why should I not admit that Jesus could die if He pleased, even though I were to grant His death to have been real, and not a mere semblance? For, as from the outset of His taking the likeness of man He underwent in appearance all the experiences of humanity, it was quite consistent that He should complete the system by appearing to die.

2. Moreover, it is to be remembered that this reference to what nature grants as possible, should be made in connection with all the history of Jesus, and not only with His death. According to nature, it is impossible that a man blind from his birth should see the light; and yet Jesus appears to have performed a miracle of this kind, so that the Jews themselves exclaimed that from the beginning of the world it was not seen that one opened the eyes of a man born blind.(1) So also healing a withered hand, giving the power of utterance and expression to those born dumb, restoring animation to the dead, with the recovery of their bodily frame after dissolution had begun, produce a feeling of amazement, and must seem utterly incredible in view of what is naturally possible and impossible. And yet, as Christians, we believe all the things to have been done by the same person; for we regard not the law of nature, but the powerful operation of God. There is a story, too, of Jesus having been cast from the brow of a hill, and having escaped unhurt. If, then, when thrown down from a height He did not die, simply because He chose not to die, why should He not have had the power to die when He pleased? We take this way of answering you because you have a fancy for discussion, and affect to use logical weapons not properly belonging to you. As regards our own belief, it is no more true that Jesus died than that Elias is immortal.

3. AUGUSTIN replied: As to Enoch and Elias and Moses, our belief is determined not by Faustus' suppositions, but by the declarations of Scripture, resting as they do on foundations of the strongest and surest evidence. People in error, as you are, are unfit to decide what is natural, and what contrary to nature. We admit that what is contrary to the ordinary course of human experience is commonly spoken of as contrary to nature. Thus the apostle uses the words, "If thou art cut out of the wild olive, and engrafted contrary to nature in the good olive."(2) Contrary to nature is here used in the sense of contrary to human experience of the course of nature; as that a wild olive engrafted in a good olive should bring forth the fatness of the olive instead of wild berries. But God, the Author and Creator of all natures, does nothing contrary to nature; for whatever is done by Him who appoints all natural order and measure and proportion must be natural in every case. And man himself acts contrary to nature only when he sins; and then by punishment he is brought back to nature again. The natural order of justice requires either that sin should not be committed or that it should not go unpunished. In either case, the natural order is preserved, if not by the soul, at least by God. For sin pains the conscience, and brings grief on the mind of the sinner, by the loss of the light of justice, even should no physical sufferings follow, which are inflicted for correction, or are reserved for the incorrigible. There is, however, no impropriety in saying that God does a thing contrary to nature, when it is contrary to what we know of nature. For we give the name nature to the usual common course of nature; and whatever God does contrary to this, we call a prodigy, or a miracle. But against the supreme law of nature, which is beyond the knowledge both of the ungodly and of weak believers, God never acts, any more than He acts against Himself. As regards spiritual and rational beings, to which class the human soul belongs, the more they partake of this unchangeable law and light, the more clearly they see what is possible, and what impossible; and again, the greater their distance from it, the less their perception of the future, and the more frequent their surprise at strange occurrences.

4. Thus of what happened to Elias we are ignorant; but still we believe the truthful declarations of Scripture regarding him. Of one thing we are certain, that what God willed happened, and that except by God s will nothing can happen to any one. So, if I am told that it is possible that the flesh of a certain man shall be changed into a celestial body, I allow the possibility, but I cannot tell whether it will be done; and the reason of my ignorance is, that I am not acquainted with the will of God in the matter. That it will be done if it is God's will, is perfectly clear and indubitable. Again, if I am told that something would happen if God did not prevent it from happening, I reply confidently that what is to happen is the action of God, not the event which might otherwise have happened. For God knows His own future action, and therefore He knows also the effect of that action in preventing the happening of what would otherwise have happened; and, beyond all question, what God knows is more certain than what man thinks. Hence it is as impossible for what is future not to happen, as for what is past not to have happened; for it can never be God's will that anything should, in the same sense, be both true and false. Therefore all that is properly future cannot but happen; what does not happen never was future; even as all things which are properly in the past did indubitably take place.

5. Accordingly, to say, if God is almighty, let Him make what has been done to be undone, is in fact to say, if God is almighty, let Him make a thing to be in the same sense both true and false. God can put an end to the existence of anything, when the thing to be put an end to has a present existence; as when He puts an end by death to the existence of any one who has been brought into existence in birth; for in this case there is an actual existence which may be put a stop to. But when a thing does not exist, the existence cannot be put a stop to. Now, what is past no longer exists and whatever has an existence which can be put an end to cannot be past. What is truly past is no longer present; and the truth of its past existence is in our judgment, not in the thing itself which no longer exists. The proposition asserting anything to be past is true when the thing no longer exists. God cannot make such a proposition false, because He cannot contradict the truth. The truth in this case, or the true judgment, is first of all in our own mind, when we know and give expression to it. But should it disappear from our minds by our forgetting it, it would still remain as truth. It will always be true that the past thing which is no longer present had an existence; and the truth of its past existence after it has stopped is the same as the truth of its future existence before it began to be. This truth cannot be contradicted by God, in whom abides the supreme and unchangeable truth, and whose illumination is the source of all the truth to be found in any mind or understanding. Now God is not omnipotent in the sense of being able to die; nor does this inability prevent His being omnipotent. True omnipotence belongs to Him who truly exists, and who alone is the source of all existence, both spiritual and corporeal. The Creator makes what use He pleases of all His creatures; and His pleasure is in harmony with true and unchangeable justice, by which, as by His own nature, He, Himself unchangeable, brings to pass the changes of all changeable things according to the desert of their natures or of their actions. No one, therefore, would be so foolish as to deny that Elias being a creature of God could be changed either for the worse or for the better; or that by the will of the omnipotent God he could be changed in a manner unusual among men. So we can have no reason for doubting what on the high authority of Scripture is related of him, unless we limit the power of God to things which we are familiar with.

6. Faustus' argument is, If Elias who was a man could escape death, why might not Christ have the power of dying, since He was more than man? This is the same as to say, If human nature can be changed for the better, why should not the divine nature be changed for the worse?--a weak argument, seeing that human nature is changeable, while the divine nature is not. Such a method of inference would lead to the glaring absurdity, that if God can bestow eternal glory on man, He must also have the power of consigning Himself to eternal misery. Faustus will reply that his argument refers only to three days of death for God, as compared with eternal life for man. Well, if you understood the three days of death in the sense of the death of the flesh which God took as a part of our mortal nature, you would be quite correct; for the truth of the gospel makes known that the death of Christ for three days was for the eternal life of men. But in arguing that there is no impropriety in asserting a death of three days of the divine nature itself, without any assumption of mortality, because human nature can be endowed with immortality, you display the folly of one who knows neither God nor the gifts of God. And indeed, since you make part of your god to be fastened to the mass of darkness for ever, how can you escape the absurd conclusion already mentioned, that God consigns Himself to eternal misery,? You will then require to prove that part of light is light, while part of God is not God. To give you in a word, without argument, the true reason of our faith, as regards Elias having been caught up to heaven from the earth, though only a man, and as regards Christ being truly born of a virgin, and truly dying on the cross, our belief in both cases is grounded on the declaration of Holy Scripture,(1) which it is piety to believe, and impiety to disbelieve. What is said of Elias you pretend to deny, for you will pretend anything. Regarding Christ, although even you do not go the length of saying that He could not die, though He could be born, still you deny His birth from a virgin, and assert His death on the cross to have been feigned, which is equivalent to denying it too, except as a mockery for the delusion of men; and you allow so much merely to obtain indulgence for your own falsehoods from the believers in these fictions.

7. The question which Faustus makes it appear that he is asked by a Catholic, If Jesus was not born, how could He die? could be asked only by one who overlooked the fact that Adam died, though he was not born. Who will venture to say that the Son of God could not, if He had pleased, have made for Himself a true human body in the same way as He did for Adam; for all things were made by Him?(2) or who will deny that He who is the Almighty Son of the Almighty could, if He had chosen, have taken a body from a heavenly substance, or from air or vapor, and have so changed it into the precise character of a human body, as that He might have lived as a man, and have died in it? Or, once more, if He had chosen to take a body of none of the material substances which He had made, but to create for Himself from nothing real flesh, as all things were created by Him from nothing, none of us will oppose this by saying that He could not have done it. The reason of our believing Him to have been born of the Virgin Mary, is not that He could not otherwise have appeared among men in a true body, but because it is so written in the Scripture, which we must believe in order to be Christians, or to be saved. We believe, then, that Christ was born of the Virgin Mary, because it is so written in the Gospel; we believe that He died on the cross, because it is so written in the Gospel; we believe that both His birth and death were real, because the Gospel is no fiction. Why He chose to suffer all these things in a body taken from a woman is a matter known only to Himself. Perhaps He took this way of giving importance and honor to both the sexes which He had created, taking the form of a man, and being born of a woman; or there may have been some other reason, we cannot tell. But this may be confidently affirmed, that what took place was exactly as we are told in the Gospel narrative, and that what the wisdom of God determined upon was exactly what ought to have happened. We place the authority of the Gospel above all heretical discussions; and we admire the counsel of divine wisdom more than any counsel of any creature.

8. Faustus calls upon us to believe him, and says, The truth is, if you will believe it, that the Hebrews were in a mistake regarding both the death of Jesus and the immortality of Elias. And a little after he adds, As from the outset of His taking the likeness of man He underwent in appearance all the experiences of humanity, it was quite consistent that He should seal the dispensation by appearing to die. How can this infamous liar, who declares that Christ feigned death, expect to be believed? Did Christ utter falsehood when He said, "It behoves the Son of man to be killed, and to rise the third day?"(3) And do you tell us to believe what you say, as if you utter no falsehoods? In that case, Peter was more truthful than Christ when he said to Him, "Be it far from Thee, Lord; this shall not be unto Thee;" for which it was said to him, "Get thee behind me, Satan."(4) This rebuke was not lost upon Peter, for, after his correction and full preparation, he preached even to his own death the truth of the death of Christ. But if Peter deserved to be called Satan for thinking that Christ would not die, what should you be called, when you not only deny that Christ died, but assert that He reigned death? You give, as a reason for Christ's appearing to die, that He underwent in appearance all the experiences of humanity. But that He reigned all the experiences of humanity is only your opinion in opposition to the Gospel. In reality, when the evangelist says that Jesus slept,(1) that He was hungry,(2) that He was thirsty,(3) that He was sorrowful,(4) or glad, and so on,--these things are all true in the sense of not being feigned, but actual experiences; only that they were undergone, not from a mere natural necessity, but in the exercise of a controlling will, and of divine power. In the case of a man, anger, sorrow, sleeping, being hungry and thirst, are often involuntary; in Christ they were acts of His own will. So also men are born without any act of their own will, and suffer against their will; while Christ was born and suffered by His own will. Still, the things are true; and the accurate narrative of them is intended to instruct whoever believes in Christ's gospel in the truth, not to delude him with falsehoods.

BOOK XXVII: FAUSTUS WARNS AGAINST PRESSING TOO FAR THE ARGUMENT, THAT IF JESUS WAS NOT BORN HE CANNOT HAVE SUFFERED. AUGUSTIN ACCEPTS THE BIRTH AND DEATH ALIKE ON THE TESTIMONY OF THE GOSPEL NARRATIVE, WHICH IS HIGHER AUTHORITY THAN THE FALSEHOOD OF MANICHAEUS.

1. FAUSTUS said: If Jesus was not born, He cannot have suffered; but since He did suffer, He must have been born. I advise you not to have recourse to logical inference in these matters, or else your whole faith will be shaken. For, even according to you, Jesus was born miraculously of a virgin; which the argument from consequents to antecedents shows to be false. For your argument might thus be turned against you: If Jesus was born of a woman, He must have been begotten by a man; but He was not begotten by a man, therefore He was not born of a woman. If, as you believe, He could be born without being begotten, why could He not also suffer without being brought forth?

2. AUGUSTIN replied: The argument which you here reply to is one which could be used only by such ignorant people as you succeed in misleading, not by those who know enough to refute you. Jesus could both be born without being begotten and suffer without being brought forth. His being one and not the other was the effect of His own will. He chose to be born without being begotten, and not to suffer without being brought forth. And if you ask how I know that He was brought forth, and that He suffered, I read this in the faithful Gospel narrative. If I ask how you know what you state, you bring forward the authority of Manichaeus, and charge the Gospel with falsehood. Even if Manichaeus did not set forth falsehood as an excellence in Christ, I should not believe his statements. His praise of falsehood comes from nothing that he found in Christ, but from his own moral character.

BOOK XXVIII: FAUSTUS RECURS TO THE GENEALOGY AND INSISTS UPON EXAMINING IT AS REGARDS ITS CONSISTENCY WITH ITSELF. AUGUSTIN TAKES HIS STAND ON SCRIPTURE AUTHORITY AND MAINTAINS THAT MATTHEW'S STATEMENTS AS TO THE BIRTH OF CHRIST MUST BE ACCEPTED AS FINAL.

1. FAUSTUS said: Christ, you say, could not have died, had He not been born. I reply, If He was born, He cannot have been God; or if He could both be God and be born, why could He not both be born and die? Plainly, arguments and necessary consequences are not applicable to those matters, where the question is of the account to be given of Jesus. The answer must be obtained from His own statements, or from the statements of His apostles regarding Him. The genealogy must be examined as regards its consistency with itself, instead Of arguing from the supposition of Christ's death to the fact of His birth; for He might have suffered without having been born, or He might have been born, and yet never have suffered; for you yourselves acknowledge that with God nothing is impossible, which is inconsistent with the denial that Christ could have suffered without having been born.

2. AUGUSTIN replied: You are always answering arguments which no one uses, instead of our real arguments, which you cannot answer. No one says that Christ could not die if He had not been born; for Adam died though he had not been born. What we say is, Christ was born, because this is said not by this or that heretic, but in the holy Gospel; and He died, for this too is written, not in some heretical production, but in the holy Gospel. You set aside argument on the question of the true account to be given of Jesus, and refer to what He says of Himself, and what His apostles say of Him; and yet, when I begin to quote the Gospel of His apostle Matthew, where we have the whole narrative of Christ's birth, you forthwith deny that Matthew wrote the narrative, though this is affirmed by the continuous testimony of the whole Church, from the days of apostolic presidency to the bishops of our own time. What authority will you quote against this? Perhaps some book of Manichaeus, where it is denied that Jesus was born of a virgin. As, then, I believe your book to be the production of Manichaeus, since it has been kept and handed down among the disciples of Manichaeus, from the time when he lived to the present time, by a regular succession of your presidents, so I ask you to believe the book which I quote to have been written by Matthew, since it has been handed down from the days of Matthew in the Church, without any break in the connection between that time and the present. The question then is, whether we are to believe the statements of an apostle who was in the company of Christ while He was on earth, or of a man away in Persia, born long after Christ. But perhaps you will quote some other book bearing the name of an apostle known to have been chosen by Christ; and you will find there that Christ was not born of Mary. Since, then, one of the books must be false, the question in this case is, whether we are to yield our belief to a book acknowledged and approved as handed down from the beginning in the Church founded by Christ Himself, and maintained through the apostles and their successors in an unbroken connection all over the world to the present day; or to a book which this Church condemns as unknown, and which, moreover, is brought forward by men who prove their veracity by praising Christ for falsehood.

3. Here you will say, Examine the genealogy as given in the two Gospels, and see if it is consistent with itself. The answer to this has been given already.(1) Your difficulty is how Joseph could have two fathers. But even if you could not have thought of the explanation, that one was his own father, and the other adopted, you should not have been so ready to put yourself in opposition to such high authority. Now that this explanation has been given you, I call upon you to acknowledge the truth of the Gospel, and above all to cease your mischievous and unreasonable attacks upon the truth.

4. Faustus most plausibly refers to what Jesus said of Himself. But how is this to be known except from the narratives of His disciples? And if we do not believe them when they tell us that Christ was born of a virgin, how shall we believe what they record as said by Christ of Himself? For, as regards any writing professing to come immediately from Christ Himself, if it were really His, how is it not read and acknowledged and regarded as of supreme authority in the Church, which, beginning with Christ Himself, and continued by His apostles, who were succeeded by the bishops, has been maintained and extended to our own day, and in which is found the fulfillment of many former predictions. while those concerning the last days are sure to be accomplished in the future? In regard to the appearance of such a writing, it would require to be considered from what quarter it issued. Supposing it to have issued from Christ Himself, those in immediate connection with Him might very well have received it, and have transmitted it to others. In this case, the authority of the writing would be fully established by the traditions of various communities, and of their presidents, as I have already said. Who, then, is so infatuated as in our day to believe that the Epistle of Christ issued by Manichaeus is genuine, or to disbelieve Matthew's narrative of Christ's words and actions? Or, if the question is of Matthew being the real author, who would not, in this also, believe what he finds in the Church, which has a distinct history in unbroken connection from the days of Matthew to the present time, rather than a Persian interloper, who comes more than two hundred years after, and wishes us to believe his account of Christ's words and actions rather than that of Matthew; whereas, even in the case of the Apostle Paul, who was called from heaven after the Lord's ascension, the Church would not have believed him, had there not been apostles in life with whom he might communicate, and compare his gospel with theirs, so as to be recognized as belonging to the same society? When it was ascertained that Paul preached what the apostles preached, and that he lived in fellowship and harmony with them, and when God's testimony was added by Paul's working miracles like those done by the apostles, his authority became so great, that his words are now received in the Church, as if, to use his own appropriate words, Christ were speaking in him.(1) Manichaeus, on the other hand, thinks that the Church of Christ should believe what he says in opposition to the Scriptures, which are supported by such strong and continuous evidence, and in which the Church finds an emphatic injunction, that whoever preaches to her differently from what she has received must be anathema.(2)

5. Faustus tells us that he has good grounds for concluding that these Scriptures are unworthy of credit. And yet he speaks of not using arguments. But the argument too shall be refuted. The end of the whole argument is to bring the soul to believe that the reason of its misery in this world is, that it is the means of preventing God from being deprived of His kingdom, and that God's substance and nature is so exposed to change, corruption, injury, and contamination, that part of it is incurably defiled, and is consigned by Him self to eternal punishment in the mass of darkness, though, when it was in harmless union with Himself, and guilty of no crime, He knowingly sent it where it was to suffer defilement. This is the end of all your arguments and fictions; and would that there were an end of them as regards your heart and your lips, that you might sometime desist from believing and uttering those execrable blasphemies! But, says Faustus, I prove from the writings themselves that they cannot be in all points trustworthy, for they contradict one another. Why not say, then, that they are wholly untrustworthy, if their testimony is inconsistent and self-contradictory? But, says Faustus, I say what I think to be in accordance with truth. With what truth? The truth is only your own fiction, which begins with God's battle, goes on to His contamination, and ends with His damnation. No one, says Faustus, believes writings which contradict themselves. But if you think they do this, it is because you do not understand them; for your ignorance has been manifested in regard to the passages you have quoted in support of your opinion, and the same will appear in regard to any quotations you may still make. So there is no reason for our not believing these writings, supported as they are by such weighty testimony; and this is itself the best reason for pronouncing accursed those whose preaching differs from what is there written.

BOOK XXIX: FAUSTUS SEEKS TO JUSTIFY THE DOCETISM OF THE MANICHAEANS. AUGUSTIN INSISTS THAT THERE IS NOTHING DISGRACEFUL IN BEING BORN.

1. FAUSTUS said: If Christ was visible, and suffered without having been born, this was sorcery. This argument of yours may be turned against you, by replying that it was sorcery if He was conceived or brought forth without being begotten. It is not in accordance with the law of nature that a virgin should bring forth, and still less that she should still be a virgin after bringing forth. Why, then, do you refuse to admit that Christ, in a preternatural manner, suffered without submitting to the condition of birth? Believe me: in substance, both our beliefs are contrary to nature; but our belief is decent, and yours is not. We give an explanation of Christ's passion which is at least probable, while the only explanation you give of His birth is false. In fine, we hold that He suffered in appearance, and did not really die; you believe in an actual birth, and conception in the womb. If it is not so, you have only to acknowledge that the birth too was a delusion, and our whole dispute will be at an end. As to what you frequently allege, that Christ could not have appeared or spoken to men without having been born, it is absurd; for, as our teachers have shown, angels have often appeared and spoken to men.

2. AUGUSTIN replied: We do not say that to die without having been born is sorcery; for, as we have said already, this happened in the case of Adam. But, though it had never happened, who will venture to say that Christ could not, if He had so pleased, have come without taking His body from a virgin, and yet appearing in a true booty to redeem us by a true death? However, it was better that He should be, as He actually was, born of a virgin, and, by His condescension, do honor to both sexes, for whose deliverance He was to die, by taking a man's body born of a woman. In this He testifies emphatically against you, and refutes your doctrine, which makes the sexes the work of the devil. What we call sorcery in your doctrine is your making Christ's passion and death to have been only in appearance, so that, by a spectral illusion, He seemed to die when He did not. Hence you must also make His resurrection spectral and illusory and false; for if there was no true death, there could not be a real resurrection. Hence also the marks which He showed to His doubting disciples must have been false; and Thomas was not assured by truth, but cheated by a lie, when he exclaimed, "My Lord, and my God."(1) And yet you would have us believe that your tongue utters truth, though Christ's whole body was a falsehood. Our argument against you is, that the Christ you make is such that you cannot be His true disciples unless you too practise deceit. The fact that Christ's body was the only one born of a virgin does not prove that there was sorcery in His birth, any more than there is sorcery in its being the only body to rise again on the third day, never to die any more. Will you say that there was sorcery in all the Lord's miracles because they were unusual? They really happened, and their appearance, as seen by men, was true, and not an illusion; and when they are said to be contrary to nature, it is not that they oppose nature, but that they transcend the method of nature to which we are accustomed. May God keep the minds of His people who are still babes in Christ from being influenced by Faustus, when he recommends as a duty that we should acknowledge Christ's birth to have been illusory and not real, that so we may end our dispute Nay, verily, rather let us continue to contend for the truth against them, than agree with them in falsehood.

3. But if we are to end the controversy by saying this, why do not our opponents themselves say it? While they assert the death of Christ to have been not real but feigned, why do they make out that He had no birth at all, not even of the same kind as His death? If they had so much regard for the authority of the evangelist as to oblige them to admit that Christ suffered, at least in appearance, it is the same authority which testifies to His birth. Two evangelists, indeed, give the story of the birth;(2) but in all we read of Jesus having a mother.(3) Perhaps Faustus was unwilling to make the birth an illusion, because the difference of the genealogies given in Matthew and Luke causes an apparent discrepancy. But, supposing a man ignorant, there are many things also relating to the passion of Christ in which he will think the evangelists disagree; suppose him instructed, he finds entire agreement. Can it be right to feign death, and wrong to feign birth? And yet Faustus will have us acknowledge the birth to be feigned, in order to put an end to the dispute. It will appear presently in our reply to another objection what we think to be the reason why Faustus will not admit of any birth, even a feigned one.

4. We deny that there is anything disgraceful in the bodies of saints. Some members, indeed, are called uncomely, because they have not so pleasing an appearance as those constantly in view.(4) But attend to what the apostle says, when from the unity and harmony of the body he enjoins charity on the Church: "Much more those members of the body, which seem to be feeble, are necessary: and those members of the body, which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness. For our comely parts have no need: but God hath tempered the body together, having given more abundant honor to that part which lacked: that there should be no schism in the body."(5) The licentious and intemperate use of those members is disgraceful, but not the members themselves; for they are preserved in purity not only by the unmarried, but also by wedded fathers and mothers of holy life, in whose case the natural appetite, as serving not lust, but an intelligent purpose in the production of children, is in no way disgraceful. Still more, in the holy Virgin Mary, who by faith conceived the body of Christ, there was nothing disgraceful in the members which served not for a common natural conception, but for a miraculous birth. In order that we might conceive Christ in sincere hearts, and, as it were, produce Him in confession, it was meet that His body should come from the substance of His mother without injury to her bodily purity. We cannot suppose that the mother of Christ suffered loss by His birth, or that the gift of productiveness displaced the grace of virginity. If these occurrences, which were real and no illusion, are new and strange, and contrary to the common course of nature, the reason is, that they are great, and amazing, and divine; and all the more on this account are they true, and firm, and sure. Angels, says Faustus, appeared and spoke without having been born. As if we held that Christ could not have appeared or spoken without having been born of a woman! He could, but He chose not; and what He chose was best. And that He chose to do what He did is plain, because He acted, not like your god, from necessity, but voluntarily. That He was born we know, because we put faith not in a heretic, but in Christ's gospel.

BOOK XXX: FAUSTUS REPELS THE INSINUATION THAT THE PROPHECY OF PAUL WITH REFERENCE TO THOSE THAT SHOULD FORBID TO MARRY, ABSTAIN FROM MEATS, ETC., APPLIES TO THE MANICHAEANS MORE THAN TO THE CATHOLIC ASCETICS, WHO ARE HELD IN THE HIGHEST ESTEEM IN THE CHURCH. AUGUSTIN JUSTIFIES THIS APPLICATION OF THE PROPHECY, AND SHOWS THE DIFFERENCE BETWEEN MANICHAEAN AND CHRISTIAN ASCETICISM.

1. FAUSTUS said: You apply to us the words of Paul: "Some shall depart from the faith, giving heed to lying spirits, and doctrines of devils; speaking lies in hypocrisy; having their consciences seared as with a hot iron; forbidding to marry, abstaining from meats, which God has created to be received with thanksgiving by believers."(1) I refuse to admit that the apostle said this, unless you first acknowledge that Moses and the prophets taught doctrines of devils, and were the interpreters of a lying and malignant spirit; since they enjoin with great emphasis abstinence from swine's flesh and other meats, which they call unclean. This case must first be settled; and you must consider long and carefully how their teaching is to be viewed: whether they said these things from God, or from the devil. As regards these matters, either Moses and the prophets must be condemned along with us; or we must be acquitted along with them. You are unjust in condemning us, as you do now, as followers of the doctrine of devils, because we require the priestly class to abstain from animal food; for we limit the prohibition to the priesthood, while you hold that your prophets, and Moses himself, who forbade all classes of men to eat the flesh of swine, and hares, and conies, besides all varieties of cuttle- fish, and all fish wanting scales, said this not in a lying spirit, nor in the doctrine of devils, but from God, and in the Holy Spirit. Even supposing, then, that Paul said these words, you can convince me only by condemning Moses and the prophets; and so, though you will not do it for reason or truth, you will contradict Moses for the sake of your belly.

2. Besides, you have in your Book of Daniel the account of the three youths, which you will find it difficult to reconcile with the opinion that to abstain from meats is the doctrine of devils. For we are told that they abstained not only from what the law forbade, but even from what it allowed;(2) and you are wont to praise them, and count them as martyrs; though they too followed the doctrine of devils, if this is to be taken as the apostle's opinion. And Daniel himself declares that he fasted for three weeks, not eating flesh or drinking wine, while he prayed for his people.(3) How is it that he boasts of this doctrine of devils, and glories in the falsehood of a lying spirit?

3. Again, what are we to think of you, or of the better class of Christians among you, some of whom abstain from swine's flesh, some from the flesh of quadrupeds, and some from all animal food, while-all the Church admires them for it, and regards them with profound veneration, as only not gods? You obstinately refuse to consider that if the words quoted from the apostle are true and genuine, these people too are misled by doctrines of devils. And there is another observance which no one will venture to explain away or to deny, for it is known to all, and is practised yearly with particular attention in the congregation of Catholics all over the world--I mean the fast of forty days, in the due observance of which a man must abstain from all the things which, according to this verse, were created by God that we might receive them, while at the same time he calls this abstinence a doctrine of devils. So, my dear friends, shall we say that you too, during this fast, while celebrating the mysteries of Christ's passion, live after the manner of devils, and are deluded by a seducing spirit, and speak lies in hypocrisy, and have your conscience seared with a hot iron? If this does not apply to you, neither does it apply to us. What is to be thought of this verse, or its author; or to whom does it apply, since it agrees neither with the traditions of the Old Testament, nor with the institutions of the New? As regards the New Testament, the proof is from your own practice; and though the Old requires abstinence only from certain things, still it requires abstinence. On the other hand, this opinion of yours makes all abstinence from animal food a doctrine of devils. If this is your belief, once more I say it, you must condemn Moses, and reject the prophets, and pass the same sentence on yourselves; for, as they always abstained from certain kinds of food, so you sometimes abstain from all food.

4. But if you think that in making a distinction in food, Moses and the prophets established a divine ordinance, and not a doctrine of devils; if Daniel in the Holy Spirit observed a fast of three weeks; if the youths Ananias, Azarias, and Mishael, under divine guidance, chose to live on cabbage or pulse; if, again, those among you who abstain, do it not at the instigation of devils; if your abstinence from wine and flesh for forty days is not superstitious, but by divine command,-consider, I beseech you, if it is not perfect madness to suppose these words to be Paul's that abstinence from food and forbidding to marry are doctrines of devils. Paul cannot have said that to dedicate virgins to Christ is a doctrine of devils. But you read the words, and inconsiderately, as usual, apply them to us, without seeing that this stamps your virgins too as led away by the doctrine of devils, and that you are the functionaries of the devils in your constant endeavors to induce virgins to make this profession, so that in all your churches the virgins nearly outnumber the married women. Why do you still adhere to such practises? Why do you ensnare wretched young women, if it is the will of devils, and not of Christ, that they fulfill? But, first of all, I wish to know if making virgins is, in all cases, the doctrine of devils, or only the prohibition of marriage. If it is the prohibition, it does not apply to us, for we too hold it equally foolish to prevent one who wishes, as it is criminal and impious to force one who has some reluctance. But if you say that to encourage the proposal, and not to resist such a desire, is all the doctrine of devils, to say nothing of the consequence as regards you, the apostle himself will be thus brought into danger, if he must be considered as having introduced the doctrines of devils into Iconium, when Thecla, after having been betrothed, was by his discourse inflamed with the desire of perpetual virginity.(1) And what shall we say of Jesus, the Master Himself, and the source of all sanctity, who is the unwedded spouse of the virgins who make this profession, and who, when specifying in the Gospel three kinds of eunuchs, natural, artificial, and voluntary, gives the palm to those who have "made themselves eunuchs for the kingdom of heaven,"(2) meaning the youths of both sexes who have extirpated from their hearts the desire of marriage, and who in the Church act as eunuchs of the King's palace? Is this also the doctrine of devils? Are those words, too, spoken in a seducing spirit? And if Paul and Christ are proved to be priests of devils, is not their spirit the same that speaks in God? I do not mention the other apostles of our Lord, Peter, Andrew, Thomas, and the example of celibacy, the blessed John, who in various ways commended to young men and maidens the excellence of this profession, leaving to us, and to you too, the form for making virgins. I do not mention them, because you do not admit them into the canon, and so you will not scruple impiously to impute to them doctrines of devils. But will you say the same of Christ, or of the Apostle Paul, who, we know, everywhere expressed the same preference for unmarried women to the married, and gave an example of it in the case of the saintly Thecla? But if the doctrine preached by Paul to Thecla, and which the other apostles also preached, was not the doctrine of devils, how can we believe that Paul left on record his opinion, that the very exhortation to sanctity is the injunction and the doctrine of devils? To make virgins simply by exhortation, without forbidding to marry, is not peculiar to you. That is our principle too; and he must be not only a fool, but a madman, who thinks that a private law can forbid what the public law allows. As regards marriage, therefore, we too encourage virgins to remain as they are when they are willing to do so; we do not make them virgins against their will. For we know the force of will and of natural appetite when opposed by public law; much more when the law is only private, and every one is at liberty to disobey it. If, then, it is no crime to make virgins in this manner, we are guiltless as well as you. If it is wrong to make virgins in any way, you are guilty as well as we. So that what you mean, or intend, by quoting this verse against us, it is impossible to say.

5. AUGUSTIN replied: Listen, and you shall hear what we mean and intend by quoting this verse against you, since you say that you do not know. It is not that you abstain from animal food; for, as you observe, our ancient fathers abstained from some kinds of food, not, however, as condemning them, but with a typical meaning, which you do not understand, and of which I have said already in this work all that appeared necessary. Besides, Christians, not heretics, but Catholics, in order to subdue the body, that the soul may be more humbled in prayer, abstain not only from animal food, but also from some vegetable productions, without, however, believing them to be unclean. A few do this always; and at certain seasons or days, as in Lent, almost all, more or less, according to the choice or ability of individuals. You, on the other hand, deny that the creature is good, and call it unclean, saying that animals are made by the devil of the worst impurities in the substance of evil and so you reject them with horror, as being the most cruel and loathsome places of confinement of your god. You, as a concession, allow your followers, as distinct from the priests, to eat animal food; as the apostle allows, in certain cases, not marriage in the general sense, but the indulgence of passion m marriage.(1) It is only sin which is thus made allowance for. This is the feeling you have toward all animal food; you have learned it from your heresy, and you teach it to your followers. You make allowance for your followers, because, as I said before, they supply you with necessaries; but you grant them indulgence without saying that it is not sinful. For yourselves, you shun contact with this evil and impurity; and hence our reason for quoting this verse against you is found in the words of the apostle which follow those with which you end the quotation. Perhaps it was for this reason that you left out the words, and then say that you do not know what we mean or intend by the quotation; for it suited you better to omit the account of our intention than to express it. For, after speaking of abstaining from meats, which God has created to be received with thanksgiving by believers, the apostle goes on, "And by them who know the truth; for every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer."(2) This you deny; for your idea, and motive, and belief in abstaining from such food is, that they are not typically, but naturally, evil and impure. In this assuredly you blaspheme the Creator; and in this is the doctrine of devils. You need not be surprised that, so long before the event, this prediction regarding you was made by the Holy Spirit.

6. So, again, if your exhortations to virginity resembled the teaching of the apostle, "He who giveth in marriage doeth well, and he who giveth not in marriage doeth better;"(3) if you taught that marriage is good, and virginity better, as the Church teaches which is truly Christ's Church, you would not have been described in the Spirit's prediction as forbidding to marry. What a man forbids he makes evil; but a good thing may be placed second to a better thing without being forbidden. Moreover, the only honorable kind of marriage, or marriage entered into for its proper and legitimate purpose, is precisely that you hate most. So, though you may not forbid sexual intercourse, you forbid marriage; for the peculiarity of marriage is, that it is not merely for the gratification of passion, but, as is written in the contract, for the procreation of children. And, though you allow many of your followers to retain their connection with you in spite of their refusal, or their inability, to obey you, you cannot deny that you make the prohibition. The prohibition is part of your false doctrine, while the toleration is only for the interests of the society. And here we see the reason, which I have delayed till now to mention, for your making not the birth but only the death of Christ reigned and illusory. Death being the separation of the soul, that is, of the nature of your god, from the body which belongs to his enemies, for it is the work of the devil, you uphold and approve of it; and thus, according to your creed, it was meet that Christ, though He did not die, should commend death by appearing to die. In birth, again, you believe your god to be bound instead of released; and so you will not allow that Christ was born even in this illusory fashion. You would have thought better of Mary had she ceased to be a virgin without being a mother, than as being a mother without ceasing to be a virgin. You see, then, that there is a great difference between exhorting to virginity as the better of two good things, and forbidding to marry by denouncing the true purpose of marriage; between abstaining from food as a symbolic observance, or for the mortification of the body, and abstaining from food which God has created for the reason that God did not create it. In one case, we have the doctrine of the prophets and apostles; in the other, the doctrine of lying devils.

BOOK XXXI: THE SCRIPTURE PASSAGE: "TO THE PURE ALL THINGS ARE PURE, BUT TO THE IMPURE AND DEFILED IS NOTHING PURE; BUT EVEN THEIR MIND AND CONSCIENCE ARE DEFILED," IS DISCUSSED FROM BOTH THE MANICHAEAN AND THE CATHOLIC POINTS OF VIEW, FAUSTUS OBJECTING TO ITS APPLICATION TO HIS PARTY AND AUGUSTIN INSISTING ON ITS APPLICATION.

1. FAUSTUS said: "To the pure all things are pure. But to the impure and defiled is nothing pure; but even their mind and conscience are defiled." As regards this verse, too, it is very doubtful whether, for your own sake, you should believe it to have been written by Paul. For it would follow that Moses and the prophets were not only influenced by devils in making so much in their laws of the distinctions in food, but also that they themselves were impure and defiled in their mind and conscience, so that the following words also might properly be applied to them: "They profess to know God, but in works deny Him."(1) This is applicable to no one more than to Moses and the prophets, who are known to have lived very differently from what was becoming in men knowing God. Up to this time I have thought only of adulteries and frauds and murders as defiling the conscience of Moses and the prophets; but now, from what this verse says, it is plain that they were also defiled, because they looked upon something as defiled. How, then, can you persist in thinking that the vision of the divine majesty can have been bestowed on such men, when it is written that only the pure in heart can see God? Even supposing that they had been pure from unlawful crimes, this superstitious abstinence from certain kinds of food, if it defiles the mind, is enough to debar them from the sight of deity. Gone for ever, too, is the boast of Daniel, and of the three youths, who, till now that we are told that nothing is unclean, have been regarded among the Jews as persons of great purity and excellence of character, because, in observance of hereditary customs, they carefully avoided defiling themselves with Gentile food, especially that of sacrifices.(2) Now it appears that they were defiled in mind and conscience most of all when they were closing their mouth against blood and idol-feasts.

2. But perhaps their ignorance may excuse them; for, as this Christian doctrine of all things being pure to the pure had not then appeared, they may have thought some things impure. But there can be no excuse for you in the face of Paul's announcement, that there is nothing which is not pure, and that abstinence from certain food is the doctrine of devils, and that those who think anything defiled are polluted in their mind, if you not only abstain, as we have said, but make a merit of it, and believe that you become more acceptable to Christ in proportion as you are more abstemious, or, according to this new doctrine, as your minds are defiled and your conscience polluted. It should also be observed that, while there are three religions in the world which, though in a very different manner, appoint chastity and abstinence as the means of purification of the mind, the religions, namely, of the Jews, the Gentiles, and the Christians, the opinion that everything is pure cannot have come from any one of the three. It is certainly not from Judaism, nor from Paganism, which also makes a distinction of food; the only difference being, that the Hebrew classification of animals does not harmonize with the Pagan. Then as to the Christian faith, if you think it peculiar to Christianity to consider nothing defiled, you must first of all confess that there are no Christians among you. For things offered to idols, and what dies of itself, to mention nothing else, are regarded by you all as great defilement. If, again, this is a Christian practice, on your part, the doctrine which is opposed to all abstinence from impurities cannot be traced to Christianity either. How, then, could Paul have said what is not in keeping with any religion? In fact, when the apostle from a Jew became a Christian, it was a change of customs more than of religion. As for the writer of this verse, there seems to be no religion which favors his opinion.

3. Be sure, then, whenever you discover anything else in Scripture to assail our faith with, to see, in the first place, that it is not against you, before you commence your attack on us. For instance, there is the passage you continually quote about Peter, that he once saw a vessel let down from heaven in which were all kinds of animals and serpents, and that, when he was surprised and astonished, a voice was heard, saying to him, Peter, kill and eat whatsoever thou seest in the vessel, and that he replied, Lord I will not touch what is common or unclean. On this the voice spoke again, What I have cleansed, call not unclean.(1) This, indeed, seems to have an allegorical meaning, and not to refer to the absence of distinction in food. But as you choose to give it this meaning, you are bound to feed upon all wild animals, and scorpions, and snakes, and reptiles in general, in compliance with this vision of Peter's. In this way, you will show that you are really obedient to the voice which Peter is said to have heard. But you must never forget that you at the same time condemn Moses and the prophets, who considered many things polluted which, according to this utterance, God has sanctified.

4. AUGUSTIN replied: When the apostle says, "To the pure all things are pure," he refers to the natures which God had created,--as it is written by Moses in Genesis, "And God made all things; and behold they were very good,"(2)--not to the typical meanings, according to which God, by the same Moses, distinguished the clean from the unclean. Of this we have already spoken at length more than once, and need not dwell on it here. It is clear that the apostle called those impure who, after the revelation of the New Testament, still advocated the observance of the shadows of things to come, as if without them the Gentiles could not obtain the salvation which is in Christ, because in this they were carnally minded; and he called them unbelieving, because they did not distinguish between the time of the law and the time of grace. To them, he says, nothing is pure, because they made an erroneous and sinful use both of what they received and of what they rejected; which is true of all unbelievers, but especially of you Manichaeans, for to you nothing whatever is pure. For, although you take great care to keep the food which you use separate from the contamination of flesh, still it is not pure to you, for the only creator of it you allow is the devil. And you hold, that, by eating it, you release your god, who suffers confinement and pollution in it. One would think you might consider yourselves pure, since your stomach is the proper place for purifying your god. But even your own bodies, in your opinion, are of the nature and handiwork of the race of darkness; while your souls are still affected by the pollution of your bodies. What, then, is pure to you? Not the things you eat; not the receptacle of your food; not yourselves, by whom it is purified. Thus you see against whom the words of the apostle are directed; he expresses himself so as to include all who are impure and unbelieving, but first and chiefly to condemn you. To the pure, therefore, all things are pure, in the nature in which they were created; but to the ancient Jewish people all things were not pure in their typical significance; and, as regards bodily health, or the customs of society, all things are not suitable to us. But when things are in their proper places, and the order of nature is preserved, to the pure all things are pure; but to the impure and unbelieving, among whom you stand first, nothing is pure. You might make a wholesome application to yourselves of the following words of the apostle, if you desired a cure for your seared consciences. The words are: "Their very mind and conscience are defiled."

BOOK XXXII: FAUSTUS FAILS TO UNDERSTAND WHY HE SHOULD BE REQUIRED EITHER TO ACCEPT OR REJECT THE NEW TESTAMENT AS A WHOLE, WHILE THE CATHOLICS ACCEPT OR REJECT THE VARIOUS PARTS OF THE OLD TESTAMENT AT PLEASURE. AUGUSTIN DENIES THAT THE CATHOLICS TREAT THE OLD TESTAMENT ARBITRARILY, AND EXPLAINS THEIR ATTITUDE TOWARDS IT.

1. FAUSTUS said: You say, that if we believe the Gospel, we must believe everything that is written in it. Why, then, since you believe the Old Testament, do you not believe all that is found in any part of it? Instead of that, you cull out only the prophecies telling of a future King of the Jews, for you suppose this to be Jesus, along with a few precepts of common morality, such as, Thou shalt not kill, Thou shalt not commit adultery; and all the rest you pass over, thinking of the other things as Paul thought of the things which he held to be dung.(1) Why, then, should it seem strange or singular in me that I select from the New Testament whatever is purest, and helpful for my salvation, while I set aside the interpolations of your predecessors, which impair its dignity and grace?

2. If there are parts of the Testament of the Father which we are not bound to observe (for you attribute the Jewish law to the Father, and it is well known that many things in it shock you, and make you ashamed, so that in heart you no longer regard it as free from corruption, though, as you believe, the Father Himself partly wrote it for you with His own finger while part was written by Moses, who was faithful and trustworthy), the Testament of the Son must be equally liable to corruption, and may equally well contain objectionable things; especially as it is allowed not to have been written by the Son Himself, nor by His apostles, but long after, by some unknown men, who, lest they should be suspected of writing of things they knew nothing of, gave to their books the names of the apostles, or of those who were thought to have followed the apostles, declaring the contents to be according to these originals. In this, I think, they do grievous wrong to the disciples of Christ, by quoting their authority for the discordant and contradictory statements in these writings, saying that it was according to them that they wrote the Gospels, which are so full of errors and discrepancies, both in facts and in opinions, that they can be harmonized neither with themselves nor with one another. This is nothing else than to slander good men, and to bring the charge of dissension on the brotherhood of the disciples. In reading the Gospels, the clear intention of our heart perceives the errors, and, to avoid all injustice, we accept whatever is useful, in the way of building up our faith, and promoting the glory of the Lord Christ, and of the Almighty God, His Father, while we reject the rest as unbecoming the majesty of God and Christ, and inconsistent with our belief.

3. To return to what I said of your not accepting everything in the Old Testament. You do not admit carnal circumcision, though that is what is written;(1) nor resting from all occupation on the Sabbath, though that is enjoined;(2) and instead of propitiating God, as Moses recommends, by offerings and sacrifices, you cast these things aside as utterly out of keeping with Christian worship, and as having nothing at all to recommend them. In some cases, however, you make a division, and while you accept one part, you reject the other. Thus, in the Passover, which is also the annual feast of the Old Testament, while it is written that in this observance you must slay a lamb to be eaten in the evening, and that you must abstain from leaven for seven days, and be content with unleavened bread and bitter herbs,(3) you accept the feast, but pay no attention to the rules for its observance. It is the same with the feast of Pentecost, or seven weeks, and the accompaniment of a certain kind and number of sacrifices which Moses enjoins:(4) you observe the feast, but you condemn the propitiatory rites, which are part of it, because they are not in harmony with Christianity. As regards the command to abstain from Gentile food, you are zealous believers in the uncleanness of things offered to idols, and of what has died of itself; but you are not so ready to believe the prohibition of swine's flesh, and hares, and conies, and mullets, and cuttle-fish, and all the fish that you have a relish for, although Moses pronounces them all unclean.

4. I do not suppose. that you will consent, or even listen, to such things as that a father-in-law should lie with his daughter-in-law, as Judah did; or a father with his daughters, like Lot; or prophets with harlots, like Hosea; or that a husband should sell his wife for a night to her lover, like Abraham; or that a man should marry two sisters, like Jacob; or that the rulers of the people and the men you consider as most inspired should keep their mistresses by hundreds and thousands; or, according to the provision made in Deuteronomy about wives, that the wife of one brother, if he dies without children, should marry the surviving brother, and that he should raise up seed from her instead of his brother; and that if the man refuses to do this, the fair plaintiff should bring her case before the elders, that the brother may be called and admonished to perform this religious duty; and that, if he persists in his refusal, he must not go unpunished, but the woman must loose his shoe from his right foot, and strike him in the face, and send him away, spat upon and accursed, to perpetuate the reproach in his family.(5) These, and such as these, are the examples and precepts of the Old Testament. If they are good, why do you not practise them? If they are bad, why do you not condemn the Old Testament, in which they are found? But if you think that these are spurious interpolations, that is precisely what we think of the New Testament. You have no right to claim from us an acknowledgment for the New Testament which you yourselves do not make for the Old.

5. Since you hold to the divine authorship of the Old as well as of the New Testament, it would surely be more consistent and more becoming, as you do not obey its precepts, to confess that it has been corrupted by improper additions, than to treat it so contemptuously, if it is genuine and uncorrupted. Accordingly, my explanation of your neglect of the requirements of the Old Testament has always been, and still is, that you are either wise enough to reject them as spurious, or that you have the boldness and irreverence to disregard them if they are true. At any rate, when you would oblige me to believe everything contained in the documents of the New Testament because I receive the Testament itself, you should consider that, though you profess to receive the Old Testament, you in your heart disbelieve many things in it. Thus, you do not admit as true or authoritative the declaration of the Old Testament, that every one that hangeth on a tree is accursed,(1) for this would apply to Jesus; or that every man is accursed who does not raise up seed in Israel,(2) for that would include all of both sexes devoted to God; or that whoever is not circumcised in the flesh of his foreskin will be cut off from among his people,(3) for that would apply to all Christians; or that whoever breaks the Sabbath must be stoned to death;(4) or that no mercy should be shown to the man who breaks a single precept of the Old Testament. If you really believe these things as certainly enjoined by God, you would, in the time of Christ, have been the first to assail Him, and you would now have no quarrel with the Jews, who, in persecuting Christ with heart and soul, acted in obedience to their own God.

6. I am aware that instead of boldly pronouncing these passages spurious, you make out that these things were required of the Jews till the coming of Jesus; and that now that He is come, according, as you say, to the predictions of this Old Testament, He Himself teaches what we should receive, and what we should set aside as obsolete. Whether the prophets predicted the coming of Jesus we shall see presently. Meanwhile, I need say no more than that if Jesus, after being predicted in the Old Testament, now subjects it to this sweeping criticism, and teaches us to receive a few things and to throw over many things, in the same way the Paraclete who is promised in the New Testament teaches us what part of it to receive, and what to reject; as Jesus Himself says in the Gospel, when promising the Paraclete, "He shall guide you into all truth, and shall teach you all things, and bring all things to your remembrance."(5) So then, with the help of the Paraclete, we may take the same liberties with the New Testament as Jesus enables you to take with the Old, unless you suppose that the Testament of the Son is of greater value than that of the Father, if it is really the Father's; so that while many parts of the one are to be condemned, the other must be exempted from all disapproval; and that, too, when we know, as I said before, that it was not written by Christ or by His apostles.

7. Hence, as you receive nothing in the Old Testament except the prophecies and the common precepts of practical morality, which we quoted above, while you set aside circumcision, and sacrifices, and the Sabbath and its observance, and the feast of unleavened bread, why should not we receive nothing in the New Testament but what we find said in honor and praise of the majesty of the Son, either by Himself or by His apostles, with the proviso, in the case of the apostles, that it was said by them after reaching perfection, and when no longer in unbelief; while we take no notice of the rest, which, if said at the time, was the utterance of ignorance or inexperience, or, if not, was added by crafty opponents with a malicious intention, or was stated by the writers without due consideration, and so handed down as authentic? Take as examples, the shameful birth of Jesus from a woman, His being circumcised like the Jews, His offering sacrifice like the Gentiles, His being baptized in a humiliating manner, His being led about by the devil in the wilderness, and His being tempted by him in the most distressing way. With these exceptions, besides whatever has been inserted under the pretence of being a quotation from the Old Testament, we believe the whole, especially the mystic nailing to the cross, emblematic of the wounds of the soul in its passion; as also the sound moral precepts of Jesus, and His parables, and the whole of His immortal discourse, which sets forth especially the distinction of the two natures, and therefore must undoubtedly be His. There is, then, no reason for your thinking it obligatory in me to believe all the contents of the Gospels; for you, as has been proved, take so dainty a sip from the Old Testament, that you hardly, so to speak, wet your lips with it.

8. AUGUSTIN replied: We give to the whole Old Testament Scriptures their due praise as true and divine; you impugn the Scriptures of the New Testament as having been tampered with and corrupted. Those things in the Old Testament which we do not observe we hold to have been suitable appointments for the time and the people of that dispensation, besides being symbolical to us of truths in which they have still a spiritual use, though the outward observance is abolished; and this opinion is proved to be the doctrine of the apostolic writings. You, on the other hand, find fault with everything in the New Testament which you do not receive, and assert that these passages were not spoken or written by Christ or His apostles. In these respects there is a manifest difference between us. When, therefore, you are asked why you do not receive all the contents of the New Testament, but, while you approve of some things, reject a great many in the very same books as false and spurious interpolations, you must not pretend to imitate us in the distinction which we make, reverently and in faith, but must give account of your own presumption.

9. If we are asked why we do not worship God as the Hebrew fathers of the Old Testament worshipped Him, we reply that God has taught us differently by the New Testament fathers, and yet in no opposition to the Old Testament, but as that Testament itself predicted. For it is thus foretold by the prophet: "Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant which I made with their fathers when I took them by the hand to bring them out of the land of Egypt."(9) Thus it was foretold that that covenant would not continue, but that there would be a new one. And to the objection that we do not belong to the house of Israel or to the house of Judah, we answer according to the teaching of the apostle, who calls Christ the seed of Abraham, and says to us, as belonging to Christ's body, "Therefore ye are Abraham's seed."(2) Again, if we are asked why we regard that Testament as authoritative when we do not observe its ordinances, we find the answer to this also in the apostolic writings; for the apostle says, "Let no man judge you in meat or drink, or in respect of a holiday, or a new moon, or of Sabbaths, which are a shadow of things to come."(3) Here we learn both that we ought to read of these observances, and ackowledge them to be of divine institution, in order to preserve the memory of the prophecy, for they were shadows of things to come; and also that we need pay no regard to those who would judge us for not continuing the outward observance; as the apostle says elsewhere to the same purpose, "These things happened to them for an example; and they are written for our admonition, on whom the end of the ages are come."(4) So, when we read anything in the books of the Old Testament which we are not required to observe in the New Testament, or which is even forbidden, instead of finding fault with it, we should ask what it means; for the very discontinuance of the observance proves it to be, not condemned, but fulfilled. On this head we have already spoken repeatedly.

10. To take, for example, this requirement on which Faustus ignorantly grounds his charge against the Old Testament, that a man should take his brother's wife to raise up seed for his brother, to be called by his name; what does this prefigure, but that every preacher of the gospel should so labor in the Church as to raise up seed to his deceased brother, that is, Christ, who died for us, and that this seed should bear His name? Moreover, the apostle fulfills this requirement not now in the typical observance, but in the spiritual reality, when he reproves those of whom he says that he had begotten them in Christ Jesus by the gospel,(5) and points out to them their error in wishing to be of Paul. "Was Paul," he says, "crucified for you? Or were ye baptized in the name of Paul?"(6) As if he should say, I have begotten you for my deceased brother; your name is Christian, not Paulian. Then, too, whoever refuses the ministry of the gospel when chosen by the Church, justly deserves the contempt of the Church. So we see that the spitting in the face is accompanied with a sign of reproach in loosing a shoe from one foot, to exclude the man from the company of those to whom the apostle says, "Let your feet be shod with the preparation of the gospel of peace;"(9) and of whom the prophet thus speaks "How beautiful are the feet of them who publish peace, who bring good tidings of good!"(8) The man who holds the faith of the gospel so as both to profit himself and to be ready when called to serve the Church, is properly represented as shod on both feet. But the man who thinks it enough to secure his own safety by believing, and shirks the duty of benefiting others, has the reproach of being unshod, not in type, but in reality.

11. Faustus needlessly objects to our observance of the passover, taunting us with differing from the Jewish observance: for in the gospel we have the true Lamb, not in shadow, but in substance; and instead of prefiguring the death, we commemorate it daily, and especially in the yearly festival. Thus also the day of our paschal feast does not correspond with the Jewish observance, for we take in the Lord's day, on which Christ rose. And as to the feast of unleavened bread, all Christians sound in the faith keep it, not in the leaven of the old life, that is, of wickedness, but in the truth and sincerity of the faith; not for seven days, but always, as was typified by the number seven, for days are always counted by sevens. And if this observance is somewhat difficult in this world since the way which leads to life is strait and narrow,(2) the future reward is sure; and this difficulty is typified in the bitter herbs, which are a little distasteful.

12. The Pentecost, too, we observe, that is, the fiftieth day from the passion and resurrection of the Lord, for on that day He sent to us the Holy Paraclete whom He had promised; as was prefigured in the Jewish passover, for on the fiftieth day after the slaying of the lamb, Moses on the mount received the law written with the finger of God.(3) If you read the Gospel, you will see that the Spirit is there called the finger of God.(4) Remarkable events which happened on certain days are annually commemorated in the Church, that the recurrence of this festival may preserve the recollection of things so important and salutary. If you ask, then, why we keep the passover, it is because Christ was then sacrificed for us. If you ask why we do not retain the Jewish ceremonies, it is because they prefigured future realities which we commemorate as past; and the difference between the future and the past is seen in the different words we use for them. Of this we have already said enough.

13. Again, if you ask why, of all the kinds of food prohibited in the former typical dispensation, we abstain only from food offered to idols and from what dies of itself, you shall hear, if for once you will prefer the truth to idle calumnies. The reason why it is not expedient for a Christian to eat food offered to idols is given by the apostle: "I would not," he says, "that ye should have fellowship with demons." Not that he finds fault with sacrifice itself, as offered by the fathers to typify the blood of the sacrifice with which Christ has redeemed us. For he first says, "The things which the Gentiles offer, they offer to demons, and not to God;" and then adds these words: "I would not that ye should have fellowship with demons."(5) If the uncleanness were in the nature of sacrificial flesh. it would necessarily pollute even when eaten in ignorance. But the reason for not partaking knowingly is not in the nature of the food, but, for conscience sake, not to seem to have fellowship with demons. As regards what dies of itself, I suppose the reason why such food was prohibited was that the flesh of animals which have died of themselves is diseased, and is not likely to be wholesome, which is the chief thing in food. The observance of pouring out the blood which was enjoined in ancient times upon Noah himself after the deluge,(6) the meaning of which we have already explained, is thought by many to be what is meant in the Acts of the Apostles, where we read that the Gentiles were required to abstain from fornication, and from things sacrificed, and from blood,(7) that is, from flesh of which the blood has not been poured out. Others give a different meaning to the words, and think that to abstain from blood means not to be polluted with the crime of murder. It would take too long to settle this question, and it is not necessary. For, allowing that the apostles did on that occasion require Christians to abstain from the blood of animals, and not to eat of things strangled, they seem to me to have consulted the time in choosing an easy observance that could not be burdensome to any one, and which the Gentiles might have in common with the Israelities, for the sake of the Corner-stone, who makes both one in Himself;(8) while at the same time they would be reminded how the Church of all nations was prefigured by the ark of Noah, when God gave this command,--a type which began to be fulfilled in the time of the apostles by the accession of the Gentiles to the faith. But since the close of that period during which the two walls of the circumcision and the uncircumcision, although united in the Corner- stone, still retained some distinctive peculiarities, and now that the Church has become so entirely Gentile that none who are Outwardly Israelites are to be found in it, no Christian feels bound to abstain from thrushes or small birds because their blood has not been poured out, or from hares because they are killed by a stroke on the neck without shedding their blood. Any who still are afraid to touch these things are laughed at by the rest: so general is the conviction of the truth, that "not what entereth into the mouth defileth you, but what cometh out of it;"(9) that evil lies in the commission of sin, and not in the nature of any food in ordinary use.

14. As regards the deeds of the ancients, both those which seem sinful to foolish and ignorant people, when they are not so, and those which really are sinful, we have already explained why they have been written, and how this rather adds to than impairs the dignity of Scripture. So, too, about the curse on him who hangeth on a tree, and on him who raises not up seed in Israel, our reply has already been given in the proper place, when meeting Faustus' objections.(1) And in reply to all objections whatsoever, whether we have already answered them separately, or whether they are contained in the remarks of Faustus which we are now considering, we appeal to our established principles, on which we maintain the authority of sacred Scripture. The principle is this, that all things written in the books of the Old Testament are to be received with approval and admiration, as most true and most profitable to eternal life; and that those precepts which are no longer observed outwardly are to be understood as having been most suitable in those times, and are to be viewed as having been shadows of things to come, of which we may now perceive the fulfillments. Accordingly, whoever in those times neglected the observance of these symbolical precepts was righteously condemned to suffer the punishment required by the divine statute, as any one would be now if he were impiously to profane the sacraments of the New Testament, which differ from the old observances only as this time differs from that. For as praise is due to the righteous men of old who refused not to die for the Old Testament sacraments, so it is due to the martyrs of the New Testament. And as a sick man should not find fault with the medical treatment, because one thing is prescribed to-day and another to-morrow, and what was at first required is afterwards forbidden, since the method of cure depends on this; so the human race, sick and sore as it is from Adam to the end of the world, as long as the corrupted body weighs down the mind,(2) should not find fault with the divine prescriptions, if sometimes the same observances are enjoined, and sometimes an old observance is exchanged for one of a different kind; especially as there was a promise of a change in the appointments.

15. Hence there is no force in the analogy which Faustus institutes between Christ's pointing out to us what to believe and what to reject in the Old Testament, in which He Himself is predicted, and the Paraclete's doing the same to you as regards the New Testament, where there is a similar prediction of Him. There might have been some plausibility in this, had there been anything in the Old Testament which we denounced as a mistake, or as not of divine authority, or as untrue. We do nothing of the kind; we receive everything, both what we observe as rules of conduct, and what we no longer observe, but still recognize as having been prophetical observances, once enjoined and now fulfilled. And besides, the promise of the Paraclete is found in those books, all the contents of which you do not accept; and His mission is recorded in the book which you shrink from even naming. For, as is stated above, and has been said repeatedly, there is a distinct narrative in the Acts of the Apostles of the mission of the Spirit on the day of Pentecost, and the effect produced showed who it was. For all who first received Him spoke with tongues;(3) and in this sign there was a promise that in all tongues, or in all nations, the Church of after times would faithfully proclaim the doctrine of the Spirit as well as of the Father and of the Son.

16. Why, then, do you not accept everything in the New Testament? Is it because the books have not the authority of Christ's apostles, or because the apostles taught what was wrong? You reply that the books have not the authority of the apostles. That the apostles were wrong in their teaching is what Pagans say. But what can you say to prove that the publication of these books cannot be traced to the apostles? You reply that in many things they contradict themselves and one another. Nothing could be more untrue; the fact is, you do not understand. In every case where Faustus has brought forward what you think a discrepancy, we have shown that there was none; and we will do the same in every other case. It is intolerable that the reader or learner should dare to lay the blame on Scriptures of such high authority, instead of confessing his own stupidity. Did the Paraclete teach you that these writings are not of the apostles' authorship, but written by others under their names? But where is the proof that it was the Paraclete from whom you learned this? If you say that the Paraclete was promised and sent by Christ, we reply that your Paraclete was neither promised nor sent by Christ; and we also show you when He sent the Paraclete whom He promised. What proof have you that Christ sent your Paraclete? Where do you get the evidence in support of your informant, or rather misinformant? You reply that you find the proof in the Gospel. In what Gospel? You do not accept all the Gospel, and you say that it has been tampered with. Will you first accuse your witness of corruption, and then call for his evidence? To believe him when you wish it, and then disbelieve him when you wish it, is to believe nobody but yourself. If we were prepared to believe you, there would be no need of a witness at all. Moreover, in the promise of the Holy Spirit as the Paraclete, it is said, "He shall lead you into all truth;"(1) but how can you be led into all truth by one who teaches you that Christ was a deceiver? And again, if you were to prove that all that is said in the Gospel of the promise of the Paraclete could apply to no one but Manichaeus, as the predictions of the prophets are applicable to Christ; and if you quoted passages from those manuscripts which you say are genuine, we might say that on this very point, as proving Manichaeus to be the only person intended, the passages have been altered in the interest of your sect. Your only answer to this would be, that you could not possibly alter documents already in the possession of all Christians; for at the very outset of such an attempt, it would be met by an appeal to older copies. But if this proves that the books could not be corrupted by you, it also proves that they could not be corrupted by any one. The first person who ventured to do such a thing would be convicted by a comparison of older manuscripts; especially as the Scripture is to be found not in one language only, but in many. As it is, false readings are sometimes corrected by comparing older copies or the original language. Hence you must either acknowledge these documents as genuine, and then your heresy cannot stand a moment; or if they are spurious, you cannot use their authority in support of your doctrine of the Paraclete, and so you refute yourselves.

17. Further, what is said in the promise of the Paraclete shows that it cannot possibly refer to Manichaeus, who came so many years after. For it is distinctly said by John, that the Holy Spirit was to come immediately after the resurrection and ascension of the Lord: "For the Spirit was not yet given, because that Jesus was not yet glorified."(2) Now, if the reason why the Spirit was not given was, that Jesus was not glorified, He would necessarily be given immediately on the glorification of Jesus. In the same way, the Cataphrygians(3) said that they had received the promised Paraclete; and so they fell away from the Catholic faith, forbidding what Paul allowed, and condemning second marriages, which he made lawful. They turned to their own use the words spoken of the Spirit, "He shall lead you into all truth," as if, forsooth, Paul and the other apostles had not taught all the truth, but had left room for the Paraclete of the Cataphrygians. The same meaning they forced from the words of Paul: "We know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away;"(4) making out that the apostle knew and prophesied in part, when he said, "Let him do what he will; if he marries. he sinneth not,"(5) and that this is done away by the perfection of the Phrygian Paraclete.(6) And if they are told that they are condemned by the authority of the Church, which is the subject of such ancient promises, and is spread all over the world, they reply that this is in exact fulfillment of what is said of the Paraclete, that the world cannot receive Him.(7) And are not those passages, "He shall lead you into all truth," and, "When that which is perfect is come, that which is in part shall be done away," and, "The world cannot receive Him," precisely those in which you find a prediction of Manichaeus? And so every heresy arising under the name of the Paraclete will have the boldness to make an equally plausible application to itself of such texts. For there is no heresy but will call itself the truth; and the prouder it is, the more likely it will be to call itself perfect truth: and so it will profess to lead into all truth; and since that which is perfect has come by it, it will try to do away with the doctrine of the apostles, to which its own errors are opposed. And as the Church holds by the earnest admonition of the apostle, that "whoever preaches another gospel to you than that which ye have received, let him be accursed;"(8) when the heretical preacher begins to be pronounced accursed by all the world, will he not forthwith exclaim, This is what is written, "The world cannot receive Him"?

18. Where, then, will you find the proof required to show that it is from the Paraclete that you have learned that the Gospels were not written by the apostles? On the other hand, we have proof that the Holy Spirit, the Paraclete, came immediately after the glorification of Jesus. For "He was not yet given, because that Jesus was not yet glorified." We have proof also that He leads into all truth, for the only way to truth is by love, and "the love of God," says the apostle, "is shed abroad in our hearts by the Holy Ghost who is given unto us."(9) We show, too, that in the words, "when that which is perfect is come," Paul spoke of the perfection in the enjoyment of eternal life. For in the same place he says: "Now we see through a glass darkly, but then face to face."(10) You cannot reasonably maintain that we see God face to face here. Therefore that which is perfect has not come to you. It is thus clear what the apostle thought on this subject. This perfection will not come to the saints till the accomplishment of what John speaks of: "Now we are the sons of God, and it doth not yet appear what we shall be; but we know that when it shall appear we shall be like Him, for we shall see Him as He is."(1) Then we shall be led into all truth by the Holy Spirit, of which we have now received the pledge. Again, the words, "The world cannot receive Him," plainly point to those who are usually called the world in Scripture--the lovers of the world, the wicked, or carnal; of whom the apostle says: "The natural man perceiveth not the things which are of the Spirit of God."(2) Those are said to be of this world who can understand nothing beyond material things, which are the objects of sense in this world; as is the case with you, when, in your admiration of the sun and moon, you suppose all divine things to resemble them. Deceivers. and being deceived, you call the author of this silly theory the Paraclete. But as you have no proof of his being the Paraclete, you have no reliable ground for the statement that the Gospel writings, which you receive only in part, are not of apostolic authorship. Thus your only remaining argument is, that these writings contain things disparaging to the glory of Christ; such as, that He was born of a virgin, that He was circumcised, that the customary sacrifice was offered for Him, that He was baptized, that He was tempted of the devil.

19. With those exceptions, including also the testimonies quoted from the Old Testament, you profess, to use the words of Faustus, to receive all the rest, especially the mystic nailing to the cross, emblematic of the wounds of the soul in its passion; as also the sound moral precepts of Jesus, and the whole of His immortal discourse, which sets forth especially the distinction of the two natures, and therefore must undoubtedly be His. Your design clearly is to deprive Scripture of all authority, and to make every man's mind the judge what passage of Scripture he is to approve of, and what to disapprove of. This is not to be subject to Scripture in matters of faith, but to make Scripture subject to you. Instead of making the high authority of Scripture the reason of approval, every man makes his approval the reason for thinking a passage correct. If, then, you discard authority, to what, poor feeble soul, darkened by the mists of carnality, to what, I beseech you, will you betake yourself? Set aside authority, and let us hear the reason of your beliefs. Is it by a logical process that your long story about the nature of God concludes necessarily with this startling announcement, that this nature is subject to injury and corruption? And how do you know that there are eight continents and ten heavens, and that Atlas bears up the world, and that it hangs from the great world-holder, and innumerable things of the same kind? Who is your authority? Manichaeus, of course, you will say. But, unhappy being, this is not sight, but faith. If, then, you submit to receive a load of endless fictions at the bidding of an obscure and irrational authority, so that you believe all those things because they are written in the books which your misguided judgment pronounces trustworthy, though there is no evidence of their truth, why not rather submit to the authority of the Gospel, which is so well founded, so confirmed, so generally acknowledged and admired, and which has an unbroken series of testimonies from the apostles down to our own day, that so you may have an intelligent belief, and may come to know that all your objections are the fruit of folly and perversity; and that there is more truth in the opinion that the unchangeable nature of God should take part of mortality, so as, without injury to itself from this union, to do and to suffer not feignedly, but really, whatever it behoved the mortal nature to do and to suffer for the salvation of the human race from which it was taken, than in the belief that the nature of God is subject to injury and corruption, and that, after suffering pollution and captivity, it cannot be wholly freed and purified, but is condemned by a supreme divine necessity to eternal punishment in the mass of darkness?

20. You say, in reply, that you believe in what Manichaeus has not proved, because he has so clearly proved the existence of two natures, good and evil, in this world. But here is the very source of your unhappy delusion; for as in the Gospels, so in the world, your idea of what is evil is derived entirely from the effect on your senses of such disagreeable things as serpents, fire, poison, and so on; and the only good you know of is what has an agreeable effect on your senses, as pleasant flavors, and sweet smells, and sunlight, and whatever else recommends itself strongly to your eyes, or your nostrils, or your palate, or any other organ of sensation. But had you begun with looking on the book of nature as the production of the Creator of all, and had you believed that your own finite understanding might be at fault wherever anything seemed to be amiss, instead of venturing to find fault with the works of God, you would not have been led into these impious follies and blasphemous fancies with which, in your ignorance of what evil really is, you heap all evils upon God.

21. We can now answer the question, how we know that these books were written by the apostles. In a word, we know this in the same way that you know that the books whose authority you are so deluded as to prefer were written by Manichaeus. For, suppose some one should raise a question on this point, and should contend, in arguing with you, that the books which you attribute to Manichaeus are not of his authorship; your only reply would be, to ridicule the absurdity of thus gratuitously calling in question a matter confirmed by successive testimonies of such wide extent. As, then, it is certain that these books are the production of Manichaeus, and as it is ridiculous in one born so many years after to start objections of his own, and so raise a discussion on the point; with equal certainty may we pronounce it absurd, or rather pitiable, in Manichaeus or his followers to bring such objections against writings originally well authenticated, and carefully handed down from the times of the apostles to our own day through a constant succession of custodians.

22. We have now only to compare the authority of Manichaeus with that of the apostles. The genuineness of the writings is equally certain in both cases. But no one will compare Manichaeus to the apostles, unless he ceases to be a follower of Christ, who sent the apostles. Who that did not misunderstand Christ's words ever found in them the doctrine of two natures opposed to one another, and having each its own principle? Again, the apostles, as becomes the disciples of truth, declare the birth and passion of Christ to have been real events; while Manichaeus, who boasts that he leads into all truth, would lead us to a Christ whose very passion he declares to have been an illusion. The apostles say that Christ was circumcised in the flesh which He took of the seed of Abraham; Manichaeus says that God, in his own nature, was cut in pieces by the race of darkness. The apostles say that a sacrifice was offered for Christ as an infant in our nature, according to the institutions of the time; Manichaeus, that a member, not of humanity, but of the divine substance itself, must be sacrificed to the whole host of demons by being introduced into the nature of the hostile race. The apostles say that Christ, to set us an example, was baptized in the Jordan; Manichaeus, that God immersed himself in the pollution of darkness, and that he will never wholly emerge, but that the part which cannot be purified will be condemned to eternal punishment. The apostles say that Christ, in our nature, was tempted by the chief of the demons; Manichaeus, that part of God was taken captive by the race of demons. And in the temptation of Christ He resists the tempter; while in the captivity of God, the part taken captive cannot be restored to its origin even after victory. To conclude, Manichaeus, under the guise of an improvement, preaches another gospel, which is the doctrine of devils; and the apostles, after the doctrine of Christ, enjoin that whoever preaches another gospel shall be accursed.(1)

BOOK XXXIII: FAUSTUS DOES NOT THINK IT WOULD BE A GREAT HONOR TO SIT DOWN WITH ABRAHAM, ISAAC AND JACOB, WHOSE MORAL CHARACTERS AS SET FORTH IN THE OLD TESTAMENT HE DETESTS. HE JUSTIFIES HIS SUBJECTIVE CRITICISM OF SCRIPTURE. AUGUSTIN SUMS UP THE ARGUMENT, CLAIMS THE VICTORY, AND EXHORTS THE MANICHAEANS TO ABANDON THEIR OPPOSITION TO THE OLD TESTAMENT NOTWITHSTANDING THE DIFFICULTIES THAT IT PRESENTS, AND TO RECOGNIZE THE AUTHORITY OF THE CATHOLIC CHURCH.

1. FAUSTUS said: You quote from the Gospel the words, "Many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven,"(1) and ask why we do not acknowledge the patriarchs. Now, we should be the last to grudge to any human being that God should have compassion on him, and bring him out of perdition to salvation. At the same time, we should acknowledge in such a case the clemency shown in this act of compassion, and not the merit of the person whose life is undeniably blameworthy. Thus, in the case of the Jewish fathers, Abraham, and Isaac, and Jacob, who are mentioned by Christ in this verse, supposing it to be genuine, although they led wicked lives, as we may learn from their descendant Moses, or whoever was the author of the history called Genesis, which describes their conduct as having been most shocking and detestable we are ready to allow that they may, after all, be in the kingdom of heaven, in the place which they neither believed in, nor hoped for, as is plain enough from their books. But then it must be kept in mind that, as you yourselves confess, if they did attain to what is spoken of in this verse, it was something very different from the nether dungeons of woe to which their own deserts consigned them, and that their deliverance was the work of our Lord Christ, and the result of His mystic passion. Who would grudge to the thief on the cross that deliverance was granted to him by the same Lord, and that Christ said that on that very day he should be with Him in the paradise of His Father?(1) Who is so hard- hearted as to disapprove of this act of benevolence? Still, it does not follow that, because Jesus pardoned a thief, we must approve of the habits and practices of thieves; any more than of the publicans and harlots, whose faults Jesus pardoned, declaring that they would go into the kingdom of heaven before those who behaved proudly.(2) For, when He acquitted the woman accused by the Jews as sinful, and as having been caught in adultery, He told her to sin no more.(3) If, then, He has done something of the same kind in the case of Abraham, and Isaac, and Jacob, all the praise is His; for such actions towards souls are becoming in Him who maketh His sun to rise upon the evil and upon the good, and sendeth rain on the just and on the unjust.(4) One thing perplexes me in your doctrine: why you limit your statements to the fathers of the Jews, and are not of opinion that the Gentile patriarchs had also a share in this grace of our Redeemer; especially as the Christian Church consists of their children more than of the seed of Abraham, Isaac, and Jacob. You will say that the Gentiles worshipped idols, and the Jews the Almighty God, and that therefore Jesus had regard only to the Jews. It would seem from this that the worship of the Almighty God is the sure way to hell, and that the Son must come to the aid of the worshipper of the Father. That is as you please. For my part, I am ready to join you in the belief that the fathers reached heaven, not by any merit of their own, but by that divine mercy which is stronger than sin.

2. However, there is a difficulty in deciding as regards this verse too, whether the words were really spoken to Christ, for there is a discrepancy in the narratives. For while two evangelists, Matthew and Luke, both alike tell of the centurion whose servant was sick, and to whom these words of Jesus are supposed to have applied, that He had not seen so great faith, no, not in Israel, as in this man, though a Gentile and a Pagan, because he said that he was not worthy that Jesus should come under his roof, but wished Him only to speak the word, and his servant should be healed; Matthew alone adds that Jesus went on to say, "Verily I say unto you, that many shall come from the east and from the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the children of the kingdom shall be cast into outer darkness." By the many who should come are meant the Pagans, on account of the centurion, in whom, although he was a Gentile, so great faith was found; and the children of the kingdom are the Jews, in whom there was no faith found. Luke, again, though he too mentions the occurrence in his Gospel as part of the narrative of the miracles of Christ, says nothing of Abraham, Isaac, and Jacob. If it is said that he omitted it because it had been already said by Matthew, why does he tell the story at all of the centurion and his servant, since that, too, has the advantage of being recorded at length in Matthew's ingenious narrative? But the passage is corrupt. For, in describing the centurion's application to Jesus, Matthew says that he came himself to ask for a cure; while Luke says he did not, but sent elders of the Jews, and that they, in case Jesus should despise the centurion as a Gentile (for they will have Jesus to be a thorough Jew), set about persuading Him, by saying that he was worthy for whom He should do this, because he loved their nation, and had built them a synagogue;(5) here again taking for granted that the Son of God was concerned in a pagan centurion having thought it proper to build a synagogue for the Jews. The words in question are, indeed, found in Luke also, perhaps because on reflection he thought they might be genuine; but they are found in another place, and in a connection altogether different. The passage is where Jesus says to His disciples, "Strive to enter in at the strait gate; for many shall come seeking to enter in, and shall not be able. When once the Master of the house has entered in, and has shut to the door, ye shall begin to stand without, and to knock, saying Lord, open to us. And He shall answer and say, I know you not. Then ye shall begin to say, We have eaten and drunk in Thy presence, and Thou hast taught in our streets and synagogues; but He shall say unto you, I know not whence ye are; depart from me, all ye workers of iniquity. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, entering into the kingdom of God, and you yourselves cast out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God."(1) The part where it is said that many shall be shut out of the kingdom of God, who have only borne the name of Christ, without doing His works, is not left out by Matthew; but he makes no mention here of Abraham, and Isaac, and Jacob. In the same way, Luke mentions the centurion and his servant, without alluding in that connection to Abraham, and Isaac, and Jacob. Since it is uncertain when the words were spoken, we are at liberty to doubt whether they were spoken at all.

3. It is not without reason that we bring a critical judgment to the study of Scriptures where there are such discrepancies and contradictions. By thus examining everything, and comparing one passage with another, we determine which contains Christ's actual words, and what may or may not be genuine. For your predecessors have made many interpolations in the words of our Lord, which thus appear under His name, while they disagree with His doctrine. Besides, as we have proved again and again, the writings are not the production of Christ or of His apostles, but a compilation of rumors and beliefs, made, long after their departure, by some obscure semi-Jews, not in harmony even with one another, and published by them under the name of the apostles, or of those considered the followers of the apostles, so as to give the appearance of apostolic authority to all these blunders and falsehoods. But whatever you make of that, as regards this verse, I repeat that I do not insist on rejecting it. It is enough for my position, that, as I said before, and as you are obliged to confess, before the coming of our Lord all the patriarchs and prophets of Israel lay in infernal darkness for their sins. Even though they may have been restored to light and liberty by Christ, that has nothing to do with the hateful character of their lives. We hate and eschew not their persons, but their characters; not as they are now, when they are purified, but as they were, when impure. So, whatever you think of this verse, it does not affect us: for if it is genuine, it only illustrates Christ's goodness and compassion; and if it is spurious, those who wrote it are to blame. Our cause is as safe as it always is.

4. AUGUSTIN replied: Poor safety, indeed! when you contradict yourself by hating the patriarchs as impure, at the same time that you grieve for your impure god. You allow that, since the advent of the Saviour, the patriarchs have had purity restored, and have enjoyed the rest of the blessed; while your god, even after the Saviour's advent, still lies in darkness, is still sunk in the ocean of iniquity, still wallows in the mire of all uncleanness. These men, therefore, were not only better than your god in their lives, but also happier in their death. Where was the abode of the just who departed from this life before Christ's coming in the flesh, and whether their condition also was improved by the passion of Christ, in whom they had believed as to come, and to suffer, and to rise again, and had, moreover, foretold this in suitable language under the guidance of the Spirit of prophecy, is to be discovered from the Holy Scriptures, if any clear discovery in this matter is possible; we are not called on to adopt the crude notions of all and sundry, still less the heretical opinions of men who have gone astray into such egregious error. There is a vain attempt here on the part of Faustus to introduce by a side-door the idea that we may obtain something after this life besides the due reward of our conduct in this life. It will be better for you to abandon your error while you are still alive, and to embrace and hold the truths of the Catholic faith. Otherwise the expectations of the unrighteous will be sadly disappointed when God begins to fulfill His threatenings to the unrighteous.

5. I have already given what I considered a sufficient answer to Faustus' calumnies of the lives of the patriarchs. That they were punished at their death, or that they were justified after the Lord's passion, is not what we learn from His commendation of them, when He admonished the Jews that, if they were Abraham's children, they should do the works of Abraham, and said that Abraham desired to see His day, and was glad when he saw it;(2) and that it was into his bosom, that is, some deep recess of blissful repose, that the angels carried the poor sufferer who was despised by the proud rich man.(1) And what are we to make of the Apostle Paul? Is there any idea of justification after death in his praise of Abraham, when he says that before he was circumcised he believed God, and that it was counted to him for righteousness?(2) And so much importance does he attach to this, that the single ground which he specifies for our becoming Abraham's children, though not descended from him in the flesh, is, that we follow the footsteps of his faith.

6. You are so hardened in your errors against the testimonies of Scripture, that nothing can be made of you; for whenever anything is quoted against you, you have the boldness to say that it is written not by the apostle, but by some pretender under his name. The doctrine of demons which you preach is so opposed to Christian doctrine, that you could not continue, as professing Christians, to maintain it, unless you denied the truth of the apostolic writings. How can you thus do injury to your own souls? Where will you find any authority, if not in the Gospel and apostolic writings? How can we be sure of the authorship of any book, if we doubt the apostolic origin of those books which are attributed to the apostles by the Church which the apostles themselves rounded, and which occupies so conspicuous a place in all lands, and if at the same time we acknowledge as the undoubted production of the apostles what is brought forward by heretics in opposition to the Church, whose authors, from whom they derive their name, lived long after the apostles? And do we not see in profane literature that there are well-known authors under whose names many things have been published after their time which have been rejected, either from inconsistency with their ascertained writings, or from their not having been known in the lifetime of the authors, so as to be banded down with the confirmatory statement of the authors themselves, or of their friends? To give a single example, were not some books published lately under the name of the distinguished physician Hippocrates, which were not received as authoritative by physicians? And this decision remained unaltered in spite of some similarity in style and matter: for, when compared to the genuine writings of Hippocrates, these books were found to be inferior; besides that they were not recognized as his at the time when his authorship of his genuine productions was ascertained. Those books, again, from a comparison with which the productions of questionable origin were rejected, are with certainty attributed to Hippocrates; and any one who denies their authorship is answered only by ridicule, simply because there is a succession of testimonies to the books from the time of Hippocrates to the present day, which makes it unreasonable either now or hereafter to have any doubt on the subject. How do we know the authorship of the works of Plato, Aristotle, Cicero, Varro, and other similar writers, but by the unbroken chain of evidence? So also with the numerous commentaries on the ecclesiastical books, which have no canonical authority, and yet show a desire of usefulness and a spirit of inquiry. How is the authorship ascertained in each case, except by the author's having brought his work into public notice as much as possible in his own lifetime. and, by the transmission of the information from one to another in continuous order, the belief becoming more certain as it becomes more general, up to our own day; so that, when we are questioned as to the authorship of any book, we have no difficulty in answering? But why speak of old books? Take the books now before us: should any one, after some years, deny that this book was written by me, or that Faustus' was written by him, where is evidence for the fact to be found but in the information possessed by some at the present time, and transmitted by them through successive generations even to distant times? From all this it follows, that no one who has not yielded to the malicious and deceitful suggestions of lying devils, can be so blinded by passion as to deny the ability of the Church of the apostles--a community of brethren as numerous as they were faithful--to transmit their writings unaltered to posterity, as the original seats of the apostles have been occupied by a continuous succession of bishops to the present day, especially when we are accustomed to see this happen in the case of ordinary writings both in the Church and out of it.

7. But Faustus finds contradictions in the Gospels. Say, rather, that Faustus reads the Gospels in a wrong spirit, that he is too foolish to understand, and too blind to see. If you were animated with piety instead of being misled by party spirit, you might easily, by examining these passages, discover a wonderful and most instructive harmony among the writers. Who, in reading two narratives of the same event, would think of charging one or both of the authors with error or falsehood, because one omits what the other mentions, or one tells concisely, but with substantial agreement, what the other relates in detail, so as to indicate not only what was done, but also how it was done? This is what Faustus does in his attempt to impeach the truth of the Gospels; as if Luke's omitting some saying of Christ recorded in Matthew implied a denial on the part of Luke of Matthew's statement. There is no real difficulty in the case; and to make a difficulty shows want of thought, or of the ability to think. There is, indeed, a point in the narrative of the centurion which is discussed among believers, and on which objections are raised by unbelievers of no great learning, who prove their quarrelsomeness, when, after being instructed, they do not give up their errors. The point is, that Matthew says that the centurion came to Jesus "beseeching Him, and saying;" while Luke says that he sent to Jesus the elders of the Jews with this same request, that He would heal his servant who was sick; and that when He came near the house he sent others, through whom he said that he was not worthy that Jesus should come into his house, and that he was not worthy to come himself to Jesus. How, then, do we read in Matthew, "He came to Him, beseeching Him, and saying, My servant lieth at home sick of the palsy, and grievously tormented?"(1) The explanation is, that Matthew's narrative is correct, but brief, mentioning the centurion's coming to Jesus, without saying whether he came himself or by others, or whether the words about his servant were spoken by himself or through others. But is it not common to speak of a person as coming near to a thing, although he may not reach it? And even the word reach, which is the strongest form of expression, is frequently used in cases where the person spoken of acts through others, as when we say he took his case to court, he reached the presence of the judge; or, again, he reached the presence of some man in power, although it may probably have been through his friends, and the person may not have seen him whose presence he is said to have reached. And from the word for to reach we give the name of Perventors to those who by ambitious arts gain access, either personally or through friends, to the, so to speak, inaccessible minds of the great. Are we, then, in reading to forget the common usage of speech? Or must the sacred Scripture have a language of its own? The cavils of forward critics are thus met by a reference to the usual forms of speech.

8. Those who examine this matter not in a disputatious but in a calm believing spirit are invited to come to Jesus, not outwardly but in heart, not in bodily presence but in the power of faith, as the centurion did, and then they will better understand Matthew's narrative. To such it is said in the Psalm "Come unto Him, and be enlightened; and your faces shall not be ashamed."(2) Hence we learn that the centurion, whose faith was so highly spoken of, came to Christ more truly than the people who carried his message. We find an analogous case in the woman with the issue of blood, who was healed by touching the hem of Christ's garment. when Christ said, "Some one hath touched me." The disciples wondered what Christ meant by saying, "Who hath touched me?" "Some one hath touched me," when the crowd was thronging Him. In fact, they made this reply: "The crowd throngeth Thee, and sayest Thou, Who hath touched me?"(3) Now, as the people thronged Christ while the woman touched Him, so the messengers were sent to Christ, but the centurion really came to Him. In Matthew we have a not infrequent form of expression, and at the same time a symbolical import; while in Luke there is a simple narrative of the whole event, such as to draw our attention to the manner in which Matthew has recorded it. I wish one of those people who found their silly objections to the Gospels on such trifling difficulties would himself tell a story twice over, honestly giving a true account of what happened, and that his words were written down and read over to him. We should then see whether he would not say more or less at one time than at another; and whether the order would not be changed, not only of words, but of things; and whether he would not put some opinion of his own into the mouth of another, because, though he never heard him say it, he knew it perfectly well to be in his mind; and whether he would not sometimes put in a few words what he had before related at length. In these and other ways, which might perhaps be reduced to rule, the narratives of the same thing by two persons, or two narratives by the same person, might differ in many things without being opposed, might be unlike without being contradictory. Thus are undone all the bandages with which poor Manichaeans stifle themselves to keep in the spirit of error, and to keep out all that might lead to their salvation.

9. Now that all Faustus' calumnies have been refuted, those at least on the subjects here treated of at large and explained fully as the Lord has enabled me, I close with a word of counsel to you who are implicated in those shocking and damnable errors, that, if you acknowledge the supreme authority of Scripture, you should recognise that authority which from the time of Christ Himself, through the ministry of His apostles, and through a regular succession of bishops in the seats of the apostles, has been preserved to our own day throughout the whole world, with a reputation known to all. There the Old Testament too has its difficulties solved, and its predictions fulfilled. If you ask for demonstration, consider first what you are, how unfit for comprehending the nature of your own soul, not to speak of God; I mean an intelligent comprehension, such as you profess to desire, or to have once desired, and not the notions of a credulous fancy. Admitting this incompetency, which must continue while you remain as you are, you may at least be referred to the natural conviction of every human mind, unless it is corrupted by error, of the perfect unchangeableness and incorruptibility of the nature and substance of God. Admit this, or believe it, and you will no longer be Manichaeans, so that in course of time you may become Catholics.

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/IV, Schaff). The digital version is by The Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.