however, ought certainly to be turned away from this line of things, whether miracles or dreams, and directed to the more solid path and the surer oracles of the Scriptures; so that he may also come to understand how mercifully that warning was administered to him in advance,1 previous to his giving him- self to the Holy Scriptures. And assuredly it ought to be pointed out to him, that the Lord Himself would neither thus have ad- monished him and urged him on to become a Christian, and to be incorporated into the Church, nor have taught him by such signs or revelations, had it not been His will that, for his greater safety and security, he should enter upon a pathway already prepared in the Holy Scriptures, in which he should not seek after visible miracles, but learn the habit of hoping for things invisible, and in which also he should receive monitions not in sleep but in wakefulness. At this point the narration ought now to be commenced, which should start with the fact that God made all things very good,2 and which should be continued, as we have said, on to the present times of the Church. This should be done in such a manner as to give, for each of the affairs and events which we relate, causes and reasons by which we may refer them severally to that end of love from which neither the eye of the man who is occupied in doing anything, nor that of the man who is engaged in speaking, ought to be turned away. For if, even in handling the fables of the poets, which are but fictitious creations and things devised for the pleasure3 of minds whose food is found in trifles, those grammarians who have the reputation and the name of being good do nevertheless endeavor to bring them to bear upon some kind of (assumed) use, al- though that use itself may be only something vain and grossly bent upon the coarse nutri- ment of this world: 4 how much more careful does it become us to be, not to let those genuine verities which we narrate, in conse- quence of any want of a well-considered ac- count of their causes, be accepted either with a gratification which issues in no practical good, or, still less, with a cupidity which may prove hurtful! At the same time, we are not to set forth these causes in such a man- ner as to leave the proper course of our narra- tion, and let our heart and our tongue in- dulge in digressions into the knotty questions of more intricate discussion. But the simple truth of the explanation which we adduce 5 ought to be like the gold which binds together a row of gems, and yet does not interfere with the choice symmetry of the ornament by any undue intrusion of itself. 6 CHAP. 7. OF THE EXPOSITION OF THE RESUR- RECTION, THE JUDGMENT, AND OTHER SUB- JECTS, WHICH SHOULD FOLLOW THIS NARRA- TION.
11. On the completion of this narration, the hope of the resurrection should be set forth, and, so far as the capacity and strength of the hearer will bear it, and so far also as the measure of time at our disposal will al- low, we ought to handle our arguments against the vain scoffings of unbelievers on the subject of the resurrection of the body, as well as on that of the future judgment, with its goodness in relation to the good, its severity in relation to the evil, its truth in relation to all. And after the penalties of the impious have thus been declared with de- testation and horror, then the kingdom of the righteous and faithful, and that supernal city and its joy, should form the next themes for our discourse. At this point, moreover, we ought to equip and animate the weakness of man in withstanding temptations and of- fenses, whether these emerge without or rise within the church itself; without, as in op- position to Gentiles, or Jews, or heretics; within, on the other hand, as in opposition to the chaff of the Lord's threshing-floor. It is not meant, however, that we are to dispute against each several type of perverse men, and that all their wrong opinions are to be refuted by set arrays of argumentations: but, in a manner suitable to a limited allowance of time, we ought to show how all this was foretold, and to point out of what service temptations are in the training of the faith- ful, and what relief7 there is in the example of the patience of God, who has resolved to permit them even to the end. But, again, while he is being furnished against these (adversaries), whose perverse multitudes fill the churches so far as bodily presence is con- cerned, the precepts of a Christian and hon- orable manner of life should also be briefly and befittingly detailed at the same time, to the intent that he may neither allow himself to be easily led astray in this way, by any who are drunkards, covetous, fraudulent, gamesters, adulterers, fornicators, lovers of public spectacles, wearers of unholy charms, sorcerers, astrologers, or diviners practising adhibita rationis = the applied truth, etc.; and adhibita rationi = the truth applied to our explanation.
6 Nontamen or?iamenti seriem ulla immodcratione pe-r- 4 Avidam sagmtp scecularis. iviw •*/»»« * 7 Medicina 5 Reading Veritas adhibitce rationis, for which we also find I turbans.
3 Reading ad voluptatem.. But many MSS. give ad volttn tateni = according to the inclination, etc.
4 Avidam saginer scecularis.
290 THE WORKS OF ST. AUGUSTIN.
[Chap. VIII.
any sort of vain and wicked arts, and all other parties of a similar character; nor to let himself fancy that any such course may be followed with impunity on his part, simply because he sees many who are called Chris- tians loving these things, and engaging them- selves with them, and defending them, and recommending them, and actually persuading others to their use. For as to the end which is appointed for those who persist in such a mode of life, and as to the method in which they are to be borne with in the church itself, out of which they are destined to be separated in the end, — these are subjects in which the learner ought to be instructed by means of the testimonies of the divine books. He should also, however, be informed beforehand that he will find in the church many good Christians, most genuine citizens of the heav- enly Jerusalem, if he sets about being such himself. And, finally, he must be sedulously warned against letting his hope rest on man. For it is not a matter that can be easily judged by man, what man is righteous. And even were this a matter which could be easily done, still the object with which the examples of righteous men are set before us is not that we may be justified by them, but that, as we imitate them, we may understand how we ourselves also are justified by their Justifier. For the issue of this will be something which must merit the highest approval, — namely this, that when the person who is hearing us, or rather, who is hearing God by us, has begun to make some progress in moral quali- ties and in knowledge, and to enter upon the way of Christ with ardor, he will not be so bold as to ascribe the change either to us or to himself; but he will love both himself and us, and whatever other persons he loves as friends, in Him, and for His sake who loved him when he was an enemy, in order that He might justify him and make him a friend. And now that we have advanced thus far, I do not think that you need any preceptor to tell you how you should discuss matters briefly, when either your own time or that of those who are hearing you is occupied; and how, on the other hand, you should discourse at greater length when there is more time at your command. For the very necessity of the case recommends this, apart from the counsel of any adviser.
CHAP. 8. — OF THE METHOD TO BE PURSUED IN CATECHISING THOSE WHO HAVE HAD A LIB- ERAL EDUCATION.
12. But there is another case which evi- dently must not be overlooked. I mean the case of one coming to you to receive catcheti- cal instruction who has cultivated the field of liberal studies, who has already made up his mind to be a Christian, and who has betaken himself to you for the express purpose of be- coming one. It can scarcely fail to be the fact that a person of this character has already acquired a considerable knowledge of our Scriptures and literature; and, furnished with this, he may have come now simply with the view of being made a partaker in the sacra- ments. For it is customary with men of this class to inquire carefully into all things, not at the very time when they are made Christians, but previous to that, and thus early also to communicate and reason, with any whom they can reach, on the subject of the feelings of their own minds. Consequently a brief method of procedure should be adopted with these, so as not to inculcate on them, in an odious fashion,1 things which they know already, but to pass over these with a light and modest touch. Thus we should say how we believe that they are al- ready familiar with this and the other subject, and that we therefore simply reckon up in a cursory manner all those facts which require to be formally urged upon the attention of the uninstructed and unlearned. And we should endeavor so to proceed, that, suppos- ing this man of culture to have been pre- viously acquainted with any one of our themes, he may not hear it now as from a teacher; and that, in the event of his being still ignorant of any of them, he may yet learn the same while we are going over the things with which we understand him to be already familiar. Moreover, it is certainly not without advantage to interrogate the man himself as to the means by which he was in- duced to desire to be a Christian; so that, if you discover him to have been moved to that decision by books, whether they be the ca- nonical writings or the compositions of literary men worth the studying,2 you may say some- thing about these at the outset, expressing your approbation of them in a manner which may suit the distinct merits which they sev- erally possess, in respect of canonical author- ity and of skillfully applied diligence on the part of these expounders;3 and, in the case of the canonical Scriptures, commending above all the most salutary modesty (of language) displayed alongside their wonderful loftiness (of subject); while, in those other produc- tions you notice, in accordance with the 1 Reading odiose, for which several mss. give otiose = idly.
2 Vtilium tractatorum.
3 Reading exponentium. Various codices give ad exponen- dum — in expounding.
Chap. IX.]
ON THE CATECHISING OF THE UNINSTRUCTED.
291 characteristic faculty of each several writer, a style of a more sonorous and, as it were, more rounded eloquence adapted to minds that are prouder, and, by reason thereof, weaker. We should certainly also elicit from him some account of himself, so that he may give us to understand what writer he chiefly perused, and with what books he was more familiarly conversant, as these were the means of moving him to wish to be associated with the church. And when he has given us this information, then if the said books are known to us, or if we have at least ecclesi- astical report as our warrant for taking them to have been written by some catholic man of note, we should joyfully express our ap- probation. But if, on the other hand, he has fallen upon the productions of some heretic, and in ignorance, it may be, has retained in his mind anything which ' the true faith con- demns, and yet supposes it to be catholic doctrine, then we must set ourselves sedu- lously to teach him, bringing before him (in its rightful superiority) the authority of the Church universal, and of other most learned men reputed both for their disputations and for their writings in (the cause of) its truth.2 At the same time, it is to be admitted that even those who have departed this life as genuine catholics, and have left to posterity some Christian writings, in certain passages of their small works, either in consequence of their failing to be understood, or (as the way is with human infirmity) because they lack ability to pierce into the deeper mysteries with the eye of the mind, and in (pursuing) the semblance of what is true, wander from the truth itself, have proved an occasion to the presumptuous and audacious for constructing and generating some heresy. This, however, is not to be wondered at, when, even in the instance of the canonical writings themselves, where all things have been expressed in the soundest manner, we see how it has happened, — not indeed through merely taking certain passages in a sense different from that which the writer had in view or which is consistent with the truth itself, (for if this were all, who would not gladly pardon human infirmity, when it exhibits a readiness to accept correction?), but by persistently defending, with the bitterest vehemence and in impudent arrogance, * Reading quod, with Marriott. But if we accept quod with the Benedictine editors, the sense will = and in ignorance it may be that the true faith condemns them, has retained them in his mind.
2 Aliorumque doctissimoram hominum et disputatiombus et scriptionibus in ejus veritate florentium. It may also be = bringing before him the authority of the Church universal, as well as both the disputations and the writings of other most learned men well reputed in (the cause of) its truth.
opinions which they have taken up in per- versity and error, — many have given birth to many pernicious dogmas at the cost of rend- ing the unity of the (Christian) communion. All these subjects we should discuss in modest conference with the individual who makes his approach to the society of the Christian people, not in the character of an un- educated man,3 as they say, but in that of one who has passed through a finished culture and training in the books of the learned. And in enjoining him to guard against the errors of presumption, we should assume only so much authority as that humility of his, which in- duced him to come to us, is now felt to admit of. As to other things, moreover, in accordance with the rules of saving doctrine, which require to be narrated or discussed, whether they be matters relating to the faith, or questions bearing on the moral life, or others dealing with temptations, all these should be gone through in the manner which I have indicated, and ought therein to be re- ferred to the more excellent way (already noticed).4 CHAP. 9. OF THE METHOD IN WHICH GRAM- MARIANS AND PROFESSIONAL SPEAKERS ARE TO BE DEALT WITH.
13. There are also some who come from the commonest schools of the grammarians and professional speakers, whom you may not venture to reckon either among the unedu- cated or among those very learned classes whose minds have been exercised in ques- tions of real magnitude. When such per- sons, therefore, who appear to be superior to the rest of mankind, so far as the art of speaking is concerned, approach you with the view of becoming Christians, it will be your duty in your communications with them, in a higher degree than in your dealings with those other illiterate hearers, to make it plain that they are to be diligently admonished to clothe themselves with Christian humility, and learn not to despise individuals whom they may discover keeping themselves free from vices of conduct more carefully than from faults of language; and also that they ought not to presume so much as to compare with a pure heart the practised tongue which they were accustomed e^en to put in pref- erence. But above all, such persons should be taught to listen to the divine Scriptures, so that they may neither deem solid elo- quence to be mean, merely because it is not inflated, nor suppose that the words or deeds 3 Idiot a.
4 1 Cor. xii. 31.
See also above, § 9.
292 THE WORKS OF ST. AUGUSTIN.
[Chap. X.
of men, of which we read the accounts in those books, involved and covered as they are in carnal wrappings,1 are not to be drawn forth and unfolded with a view to an (ade- quate) understanding of them, but are to be taken merely according to the sound of the letter. And as to this same matter of the utility of the hidden meaning, the existence of which is the reason why they are called also mysteries, the power wielded by these intricacies of enigmatical utterances in the way of sharpening our love for the truth, and shaking off the torpor of weariness, is a thing which the persons in question must have made good to them by actual experience, when some subject which failed to move them when it was placed baldly before them, has its significance elicited by the detailed working out of an allegorical sense. For it is in the highest degree useful to such men to come to know how ideas are to be pre- ferred to words, just as the soul is preferred to the body. And from this, too, it follows that they ought to have the desire to listen to discourses remarkable for their truth, rather than to those which are notable for their elo- quence; just as they ought to be anxious to have friends distinguished for their wisdom, rather than those whose chief merit is their beauty. They should also understand that there is no voice for the ears of God save the affection of the soul. For thus they will not act the mocker if they happen to observe any of the prelates and ministers of the Church either calling upon God in language marked by barbarisms and solecisms, or failing in understanding correctly the very words which they are pronouncing, and making confused pauses.2 It is not meant, of course, that such faults are not to be corrected, so that the people may say "Amen" to something which they plainly understand; but what is intended is, that such things should be piously borne with by those who have come to understand how, as in the forum it is in the sound, so in the church it is in the desire that the grace of speech resides.3 Therefore that of the forum may sometimes be called good speech, but never gracious speech.4 Moreover, with respect to the sacrament which they are about to receive, it is enough for the more intelligent simply to hear what the thing signifies. But with those of slower intellect, it will be necessary to adopt a some- what more detailed explanation, together with 1 Carnalibus integumentis inzwluta atqtie operta.
2 Or = confusing the sense by false pauses: perturbateque distingtiere.
3 Ut sono in for 0, sic voto in ecclesia benedici 4 Bona dictio, nunquam tamen benedictio.
the use of similitudes, to prevent them from despising what they see.
CHAP. IO. OF THE ATTAINMENT OF CHEERFUL- NESS IN THE DUTY OF CATECHISING, AND OF VARIOUS CAUSES PRODUCING WEARINESS IN THE CATECHUMEN.
14. At this point you perhaps desiderate some example of the kind of discourse in- tended, so that I may show you by an actual instance how the things which I have recom- mended are to be done. This indeed I shall do, so far as by God's help I shall be able. But before proceeding to that, it is my duty, in consistency with what I have promised, to speak of the acquisition of the cheerfulness (to which I have alluded). For as regards the matter of the rules in accordance with which your discourse should be set forth, in the case of the catechetical instruction of a person who comes with the express view of being made a Christian, I have already made good, as far as has appeared sufficient, the promise which I made. And surely I am under no obligation at the same time to do myself in this volume that which I enjoin as the right thing to be done. Consequently, if I do that, it will have the value of an over- plus. But how can the overplus be super- added by me before I have filled up the measure of what is due? Besides, one thing which I have heard you make the subject of your complaint above all others, is the fact that your discourse seemed to yourself to be poor and spiritless when you were instructing any one in the Christian name. Now this, I know, results not so much from want of matter to say, with which I am well aware you are sufficiently provided and furnished, or from poverty of speech itself, as rather from weariness of mind. And that may spring either from the cause of which I have already spoken, namely, the fact that our intelligence is better pleased and more thoroughly arrested by that which we perceive in silence in the mind, and that we have no inclination to have our atten- tion called off from it to a noise of words coming far short of representing it; or from the circumstance that even when discourse is pleasant, we have more delight in hearing or reading things which have been expressed in a superior manner, and which are set forth without any care or anxiety on our part, than in putting together, with a view to the com- prehension of others, words suddenly con- ceived, and leaving it an uncertain issue, on the one hand, whether such terms occur to us as adequately represent the sense, and on the other, whether they be accepted in such Chap. X.]
ON THE CATECHISING OF THE UNINSTRUCTED.
293