inquirer objected that it was not the fault of the Jews if God blinded them so that they did "not know Christ, we should try in the simplest manner possible to make him under- stand that this blindness is the just punish- ment of other secret sins known to God. We should prove that the apostle recognizes this principle when he says of some persons, " God gave them up to the lusts of their own hearts, and to a reprobate mind, to do things not convenient;"' and that the prophets them- selves speak of this. For, to revert to the words of Jeremiah, "He is man, and who shall know Him? " lest it should be an excuse for the Jews that they did not knoiv, — for if they had known, as the apostle says, "they would not have crucified the Lord of glory," - — the prophet goes on to show that their ig- norance was the result of secret criminality; for he says: "I the Lord search the heart, and try the reins, to give to every one ac- cording to his ways, and according to the fruits of his doings."
12. If the next difficulty in the mind of the inquirer arose from the divisions and heresies among those called Christians, he would learn that this too is taken notice of by the prophets. For, as if it was natural that, after being satisfied about the blindness of the Jews, this objection from the divisions among Christians should occur, Jeremiah, observing this order in his prophecy, imme- diately adds in the passage already quoted: " The partridge is clamorous, gathering what it has not brought forth, making riches with- out judgment.'' For the partridge is notori- ously quarrelsome, and is often caught from its eagerness in quarreling. So the heretics discuss not to find the truth, but with a dogged determination to gain the victory one way or another, that they may gather, as the prophet says, what they have not brought forth. For those whom they lead astray are Christians already born of the gospel, whom the Christian profession of the heretics mis- leads. Thus they make riches not with judg- ment, but with inconsiderate haste. For they do not consider that the followers whom they gather as their riches are taken from the gen- uine original Ciiristian society, and deprived of its benefits; and as the apostle describes these heretics in the words: " As Jannes and Jambres withstood Moses, so they also resist the truth: men of corrupt minds, reprobate concerning the fajth. But they shall proceed no further: for their folly shall be manifest to all men, as theirs also was."^ So the pro- phet goes on to say of the partridge, which I Rom. i. 28.
2 I Cor. ii.
3 2 Ti gathers what it has not brought forth: "In the midst of his days they shall leave him, and m the end he shall be a fool;" that is, he who at first misled people by a promising display of superior wisdom, shall be a fool, that is, shall be seen to be a fool. He will be seen when his folly is manifest to all men, and to those to whom he was at first a wise man he will then be a fool.
13. As if anticipating that the inquirer would ask next by what plain mark a young disciple, not yet able to distinguish the truth among so many errors, might find the true Church of Christ, since the clear fulfillment of so many predictions compelled him to be- lieve in Christ, the prophet answers this question in what follows, and teaches that the Church of Christ, which he describes pro- phetically, is conspicuously visible. His words are: "A glorious high throne is our sanctuary."'' This glorious throne is the Church of which the apostle says: "The temple of God is holy, which temple ye are."s The Lord also, foreseeing the conspicuous- ness of the Church as a help to young disci- ples who might be misled, says, "A city that is set on an hill cannot be hid."* Since, then, a glorious high throne is our sanctuary, no attention is to be paid to those who would lead us into sectarianism, saying, " Lo, here is Christ," or." Lo there. " Lo here, lo there, speaks of division; but the true city is on a mountain, and the mountain is that which, as we read in the prophet Daniel, grew from a little stone till it filled the whole earth.'' And no attention should be paid to those who, professing some hidden mystery confined to a small number, say. Behold, He is in the chamber; behold, in the desert: for a city set on an hill cannot be hid, and a glorious high throne is our sanctuary.
14. After considering these instances of the fulfillment of prophecy about kings and people acting as persecutors, and then becoming be- lievers, about the destruction of idols, about the blindness of the Jews, about their testi- mony to the writings which they have pre- served, about the folly of heretics, about the dignity of the Church of true and genuine Christians, the inquirer would most reason- ably receive the testimony of these prophets about the divinity of Christ. No doubt, if we were to begin by urging him to believe prophecies yet unfulfilled, he might justly an- swer. What have I to do with these prophets, of whose truth I have no evidence? But, in view of the manifest accomplishment of so many remarkable predictions, no candid per- Book XIII. J REPLY TO FAUSTUS THE MANICH^AN.
20; son would despise either the things which were thought worthy of being predicted in those early times with so much solemnity, or those who made the predictions. To none can we trust more safely, as regards either events long past' or those still future, than to men whose words are supported by the evi- dence of so many notable predictions having been fulfilled.
15. If any truth about God or the Son of God is taught or predicted in the Sibyl or Sibyls, or in Orpheus, or in Hermes, if tkere ever was such a person, or in any other heathen poets, or theologians, or sages, or philosophers, it may be useful for the refuta- tion of Pagan error, but cannot lead us to believe in these writers. For while they spoke, because they could not help it, of the God whom we worship, they either taught their fellow-countrymen to worship idols and demons, or allowed them to do so without daring to protest against it. But our sacred writers, with the authority and assistance of God, were the means of establishing and pre- serving among their people a government un- der which heathen customs were condemned as sacrilege. If any among this people fell into idolatry or demon-worship, they were either punished by the laws, or met by the awful de- nunciations of the prophets. They worship- ped one God, the maker of heaven and earth. They had rites; but these rites were prophetic, or symbolical of things to come, and were to cease on the appearance of the things signi- fied. The whole state was one great prophet, with its king and priest symbolically anointed, which was discontinued, not by the wish of the Jews themselves, who were in ignorance through unbelief, but only on the coming of Him who was God, anointed with spiritual grace above His fellows, the holy of holies, the true King who should govern us, the true Priest who should offer Himself for us. In a word, the predictions of heathen ingenuity re- garding Christ's coming are as different from sacred prophecy as the confession of devils from the proclamation of angels.
16. By such arguments, which might be ex- panded if we were discussing with one brought up in heathenism, and might be supported by proofs in still greater number, the inquirer whom Faustus has brought before us would certainly be led to believe, unless he preferred his sins to his salvation. As a believer, he would be taken to be cherished in the bosom of the Catholic Church, and would be taught in due course the conduct required of him. He would see many who do not practise the required duties; but this would not shake his faith, even though these people should belong to the same Church and partake of the same sacraments as himself. He would understand that few share in the inheritance of God, while many partake in its outward signs; that few are united in holiness of life, and in the gift of love shed abroad in our hearts by the Holy Spirit who is given to us, which is a hidden spring that no stranger can approach; and that many join in the solemnity of the sacra- ment, which he that eats and drinks un- worthily eats and drinks judgment to himself, while he who neglects to eat it shall not have life in him,' and so shall never reach eternal life. He will understand, too, that the good are called few as compared with the multitude of the evil, but that as scattered over the world there are very many growing among the tares, and mixed with the chaff, till the day of harvest and of purging. As this is taught in the Gospel, so is it foretold by the prophets. We read, "As a lily among thorns, so is my beloved among the daughters;"^ and again, " I have dwelt in the tabernacles of Kedar; peaceful among them that hated peace; "3 and again, " Mark in the forehead those who sigh and cry for the iniquities of my people, which are done in the midst of them."'* The inquirer would be confirmed by such passages; and being now a fellow- citizen with the saints and of the household of God, no longer an alien from Israel, but an Israelite indeed, in whom is mo guile, would learn to utter from a guileless heart the words which follow in the passage of Jeremiah already quoted, "O Lord, the patience of Israel: let all that forsake Thee be dismayed." After speaking of the partridge that is clamor- ous, and gathers what it has not brought forth.; and after extolling the city set on an hill which cannot be hid, to prevent heretics from draw- ing men away from the Catholic Church; after the words, "A glorious high throne is our sanctuary," he seems to ask himself, What do we make of all those evil men who are found mixed with the Church, and who be- come more numerous as the Church extends, and as all nations are united in Christ? And then follow the w^ords, " O Lord, the patience of Israel." Patience is necessary to obey the command, " Suffer both to grow together till the harvest." 5 Impatience towards the evil might lead to forsaking the good, who in the strict sense are the body of Christ, and to forsake them would be to forsake Him. So the prophet goes on to say, " Let all that for- sake Thee be dismayed; let those who have departed to the earth be confounded." The earth is man trusting in himself, and induc- • John vi. 54. 4 Ezck. ix. I.
2 Cant. li. 2. 5 Matt. xiii. 30.
3 Ps. cxx. 7.
2o6 THE WORKS OF ST. AUGUSTIN.
[Book XIII.
ing others to trust in him. So the prophet adds: " Let them be overthrown, for they have forsaken the Lord, the fountain of Ufe." This is the cry of the partridge, that it has got the fountain of life, and will give it; and so men are gathered to it, and depart from Christ, as if Christ, whose name they had professed, had not fulfilled His promise. The partridge gathers those whom it has not brought forth. And in order to do this, it declares. The salvation which Christ promises is with me; I will give it. In opposition to this the prophet says: " Heal me, O Lord, and I shall be healed; save me, and I shall be saved." So we read in the apostle, " Let no man glory in men;" ' or in the words of the prophet, "Thou art my praise."^ Such is a specimen of instruction in apostolic and prophetic doctrine, by which a man may be built on the foundation of the apostles and prophets.
17. Faustus has not told us how he would prove the divinity of Christ to the heathen, whom he makes to say: I believe neither the prophets in support of Christ, nor Christ in support of the prophets. It would be absurd to suppose that such a man would believe what Christ says of Himself, when he disbelieves what He says of others. For if he thinks Him unworthy of credit in one case, he must think Him so in all, or at least more so when speaking of Himself than when speaking of others. Perhaps, failing this, Faustus would read to him the Sibyls and Orpheus, and any heathen prophecies about Christ that he could find. But how could he do this, when he confesses that he knows none? His words are: " If, as is said, any prophecies of Christ are to be found in the Sibyl, or in Hermes, called Trismegistus, or Orpheus, or any heathen poet. " How could he read writings of which he knows nothing, and which he supposes to exist only from report, to one who will not believe either the prophets or Christ? What, then, would he do? AVould he bring forward Manichseus as a witness to Christ? The opposite of this is what the Manichseans do. They take advantage of the widespread fragrance of the name of Christ to gain acceptance for Manichaeus, that the edge of their poisoned cup may be sweetened with this honey. Taking hold of the promises of Christ to His disciples that He would send the Para- clete, that is, the Comforter or Advocate, they 3ay that this Paraclete is Manichccus, or in Manicheeus, and so steal an entrance into the minds of men who do not know when He who was promised by Christ really came. Those ' I Cor. iii. 21.
2 Jer. xvii. 14, who have read the canonical book called the Acts of the Apostles find a reference to Christ's promise, and an account of its fulfill- ment. Faustus, then, has no proof to give to the inquirer. It is not likely that any one will be so infatuated as to take the authority of Manichaeus when he rejects that of Christ. Would he not reply in derision, if not in anger. Why do you ask me to believe Persian books, when you forbid me to believe Hebrew books? The Manichcean has no hold on the inquirer, unless he is already in some way convinced of the truth of Christianity. When he finds him willing to believe Christ, then he deludes him with the representation of Christ given by Manichreus. So the partridge gathers what it has not brought forth. When will you whom he gathers leave him? When will you see him to be a fool, who tells you that Hebrew testimony is worthless in the case of unbelievers, and superfluous to believers?
18. If believers are to throw away all the books which have led them to believe, I see no reason why they should continue reading the Gospel itself. The Gospel, too, must be worthless to this inquirer, who, according to Faustus' pitiful supposition, rejects with ridi- cule the authority of Christ. And to the be- liever it must be superfluous, if true notices of Christ are superfluous to believers. And if the Gospel should be read by the believer, that he may not forget what lie has believed, so should the prophets, that he may not for- get why he believed. For if he forgets this his faith cannot be firm. By this principle, you should throw away the books of Mani- chaeus, on the authority of which you already believe that light — that is, God — -fought with darkness, and that, in order to bind darkness, the light was first swallowed up and bound, and polluted and mangled by darkness, to be restored, and liberated, and purified, and healed by your eating, for which you are re- warded by not being condemned to the mass of darkness for ever, along with that part of the light which cannot be extricated. This fiction is sufficiently published by your prac- tice and your words. Why do you seek for the testimony of books, and add to the embarrassment of your God by the consumption of strength in the needless task of writing manu- scripts? Burn all your parchments, with their finely-ornamented binding; so you will be rid of a useless burden, and your God who suffers confinement in the volume will be set free. What a mercy it would be to the members of your God, if you could boil your books and eat them! There might be a difiiculty, however, from the prohibition of animal food.
Then the writing must share in the impurity rsooK XIV.]
REPLY TO FAUSTUS THE MANICH^AN.
lo: of the sheepskin. Indeed, you are to blame for this, for, like what you say was done in the first war between light and darkness, you l)rought what was clean in the pen in contact with the uncleanness of the parchment. Or ]:)erhaps, for the sake of the colors, we may put it the other way; and so the darkness would be yours, in the ink which you brought against the light of the white pages. If these remarks irritate you, you should rather be angry with yourselves for believing doctrines of which these are the necessary conse- quences. As for the books of the apostles and prophets, we read them as a record of our faith, to encourage our hope and animate our love. These books are in perfect harmony with one another; and their harmony, li,<e the music of a heavenly trumpet, wakens us from the torpor of worldliness, and urges us on to the prize of our high calling. The apostle, after quoting from the prophets the words, " The reproaches of them that re- proached Thee fell on me," goes on to speak of the benefit of reading the prophets: " For whatsoever things were written beforetime were written for our learning; that we, through patience and comfort of the Scriptures, might have hope.'' ' If Faustus denies this, we can only say with Paul, " If any one shall preach to you another doctrine than that ye have re- ceived, let him be accursed." ^ I Rom. XV. 4.
2 Gal. i. 9.
BOOK XIV.
FAUSTUS ABHORS MOSES FOR THE AWFUL CURSE HE HAS PRONOUNCED UPON CHRIST. AUGUSTIN EXPOUNDS THE CHRISTIAN DOCTRINE OF THE SUFFERING SAVIOUR BY COMPARING OLD AND NEW TESTAMENT PASSAGES.
I. Faustus said: If you ask why we do not believe INIoses, it is on account of our love and reverence for Christ. The most reckless man cannot regard with pleasure a [lerson who has cursed his ifather. So we abhor Moses, not so much for his blasphemy 'jf everything human and divine, as for the awful curse he has pronounced upon Christ the Son of God, who for our salvation hung on the tree. Whether Moses did this inten- tionally or not is your concern. Either way, he cannot be excused, or considered worthy of belief. His words are, "Cursed is every one that hangeth on a tree."' You tell me to believe this man, though, if he was in- spired, he must have cursed Christ knowingly and intentionally; and if he did it in ignor- ance, he cannot have been divine. Take cither alternative. Moses was no prophet, and while cursing in his usual manner, he fell ignorantly into the sin of blasphemy against God. Or he was indeed divine, and foresaw the future; and from ill-will to our salvation, he directs the venom of his male- diction against Him who was to accomplish that salvation on a tree. He who thus injures the Son cannot surely have seen or known the Father. He who knew nothing of the final ascension of the Son, cannot surely have foretold His advent. Moreover, the extent of the injury inflicted by this curse is to be con- sidered. For it denounces all the righteous men and martyrs, and sufferers of every kind, who have died in this way, as Peter and ' Deut. xxi. 23.
Andrew, and the rest. Such a cruel denuncia- tion could never have come from Moses if he had been a prophet, unless he was a bitter enemy of these sufferers. For he pronounces them cursed not only of men but of God. What hope, then, of blessing remains to Christ, or his apostles, or to us if we happen to be crucified for Christ's sake? It indicates great thoughtlessness in Moses, and the want of all divine inspiration, that he overlooked the fact that men are hung on a tree for very different reasons, some for their crimes, and others who suffer in the cause of God and of righteousness. In this thoughtless way he heaps all together without distinction under the same curse; whereas if he had had any sense, not to say inspiration, if he wished to single out the punishment of the cross from all others as specially detestable, he would have said. Cursed is every guilty and impious person that hangeth on a tree. This would have made a distinction between the guilty and the innocent. And yet even this would have been incorrect, for Christ took the malefactor from the cross along with himself into the Paradise of his Father. What becomes of the curse on every one that hangeth on a tree? Was Barabbas, the notorious robber, who certainly was not hung on a tree, but was set free from prison at the request of the Jews, more blessed than the thief who ac- companied Christ from the cross to heaven? Again, there is a curse on the man that wor- ships the sun or the moon. Now if under a heathen monarch I am forced to worship the sun, and if from fear of this curse 1 refuse, 208 THE WORKS OF ST. AUGUSTIN.
[Book XI shall I incur this other curse by suffering the punishment of crucifixion? Perhaps Moses was in the habit of cursing everything good. We think no more of his denunciation than of an old wife's scolding. So we find him pronouncing a curse on all youths of both sexes, when he says: "Cursed is everyone that raiseth not up a seed in Israel."' This is aimed directly at Jesus, who, according to you, was born among the Jews, and raised up no seed to continue his family. It points too at his disciples, some of whom he took from the wives they had married, and some who were unmarried he forbade to take wives. We have good reason, you see, for expressing our abhorrence of the daring style in which Moses hurls his maledictions against Christ, against light, against chastity, against every- thing divine. You cannot make much of the distinction between hanging on a tree and being crucified, as you often try to do by way of apology; for Paul repudiates such a dis- tinction when he says, "Christ hath re- deemed us from the curse of the law, being made a curse for us; as it is written. Cursed is every one that hangeth on a tree. ' ' - 2. AuGUSTiN replied: The pious Faustus is pained because Christ is cursed by Moses. His love for Christ makes him hate Moses. Before explaining the sacred import and the piety of the words, " Cursed is every one that hangeth on a tree," I would ask these pious people wh}^ they are angry with Moses, since his curse does not affect their Christ. If Christ hung on the tree. He must have been fastened to it with nails, the marks of which He showed to His doubting disciple after His resurrection. Accordingly He must have had a vulnerable and mortal body, which the Manichaeans deny. Call the wounds and the marks false, and it follows that His hanging on the tree was false. This Christ is not affected by the curse, and there is no occasion for this indignation against the person uttering the curse. If they pretend to be angry with Moses for cursing what they call the false death of Christ, what are we to think of them- selves, who do not curse Christ, but, what is much worse, make Him a liar? If it is wrong to curse mortality, it is a much more heinous offense to sully the purity of truth. But let us make these heretical cavils an occasion for explaining this mystery to believers.
3. Death comes upon man as the punish- ment of sin, and so is itself called sin; not that a man sins in dying, but because sin is the cause of his death. So the word tongue, which properly means the fleshy substance I Deut. XXV. 5-10.
2 Gal. iii. 10.
between the teeth and the palate, is applied in a secondary sense to the result of the tongue's action. In this sense we speak of a Latin tongue and a Greek tongue. The word hand, too, means both the members of the body we use in working, and the writing whi( h is done with the hand. In this sense we speak of writing as being proved to be the hand of a certain person, or of recognizing the hand of a friend. The writing is certainly not a member of the body, but the name hand is given to it because it is the hand that does it. So sin means both a bad action de- serving punishment, and death the conse- quence of sin. Christ has no sin in the sense of deserving death, but He bore for our sakes sin in the sense of death as brought on human nature by sin. This is what hung on the tree; this is what was cursed by Moses. Thus was death condemned that its reign might cease, and cursed that it might be destroyed. By Christ's taking our sin in this sense, its condemnation is our deliver- ance, while to remain in subjection to sin is to be condemned.