CHAP. 15. THE CHRISTIAN DEFINITION OF THE FOUR VIRTUES.
25. As to virtue leading us to a happy life, I hold virtue to be nothing else than perfect love of God. For the fourfold division of vir- tue I regard as taken from four forms of love. For tliese four virtues (would that all felt their influence in their minds as they have their names in their mouths!), I should have no hesitation in defining them: that temper- ance is love giving itself entirely to that which is loved; fortitude is love readily bearing all things for the sake of the loved object; jus- tice is love serving only the loved object, and therefore ruling rightly; prudence is love dis- tinguishing with sagacity between what hin- ders it and what helps it. The object of this love is not anything, but only God, the chief good, the highest wisdom, the perfect har- mony. So we may express the definition thus: that temperance is love keeping itself entire and incorrupt for God; fortitude is love bear- ing everything readily for the sake of God; justice is love serving God only, and there- fore ruling well all else, as subject to man; prudence is love making a right distinction between what helps it towards God and what might hinder it.'
6 Rom. xi. 36.
6 Rom. xi. 36.
7 [It would be difficult to find in Christian literature a more beautiful and satisfactory exposition of love to God. The Neo- Platonic influence is manifest, but it is Neo-Platonism thoroughly Christianized. — A. H. N.]
Chap. XVI.] OF THE MORALS OF THE CATHOLIC CHURCH.
49 CHAP, l6. — HARMOXY OF THE OLD AXD NEW TESTAMENTS.
26. I will briefly set forth the manner of life according to these virtues, one by one, after I have brought forward, as I promised, passages fi;om the Old Testament parallel to those I have been quoting from the New Tes- tament. For is Paul alone in saying that we should be joined to God so that there should be nothing between to separate us? Does not the prophet say the same most aptly and con- cisely in the words, "It is good for me to cleave to God?"' Does not this one word cleave express all that the apostle says at length about love? And do not the words, It is good, point to the apostle's statement, "All things issue in good to them that love God?" Thus in one clause and in two words the pro- phet sets forth the power and the fruit of love.
27. And as the apostle says that the Son of God is the virtue of God and the wisdom of God, — virtue being understood to refer to action, and wisdom to teaching (as in the -ospel these two things are expressed in the words, "All things were made by Him," which belongs to action and virtue; and then, referring to teaching and the knowledge of the truth, he says, " The life was the light of nien"==). — could anything agree better with these passages than what is said in the Old Testament 3 of wisdom, "She reaches from end to end in strength, and orders all things sweetly?" For reaching in strength ex- presses virtue, while ordering sweetly ex- presses skill and method. But if this seems obscure, see what follows: "And of ail," he says, "God loved her; for she teaches the knowledge of God, and chooses His works." Nothing more is found here about action; for choosing works is not the same as working, so this refers to teaching. There remains action to correspond with the virtue, to com- plete the truth we wish to prove. Read then what comes next: "But if," he says, "the possession whicli is desired in life is honor- able, what is more honorable than wisdom, which works all things?" Could anything be brought forward more striking or more dis- tinct than this, or even more fully expressed? Or, if you wish more, hear another passage of the same meaning. "Wisdom," he says, "teaches sobriety, and justice, and virtue."'' Sobriety refers, I think, to the knowledge of tne truth, or to teaching; justice and virtue to work and action. And I know nothing comparable to these two things, that is, to efificiency in action and sobriety in contem- plation, which the virtue of God and the wis- dom of God, that is, the Son of God, gives to them that love Him, when the same prophet goes on to show their value; for it is thus stated: "Wisdom teaches sobriety, and jus- tice, and virtue, than which nothing is more useful in life to man." s 28. Perhaps some may think that those passages do not refer to the Son of God. What, then, is taught in the following words: " She displays the nobility of her birth, hav- mg her d^velling with (iod? "<^ To what does birth refer but to parentage? And does not dwelling with the Father claim and assert equality? Again, as Paul says that the Son of God is the wisdom of God,' and as the Lord Himself says, "No man knoweth the Father save the only-begotten Son,"^ what could be more concordant than those words of the prophet: " With Thee is wisdom which knows Thy works, which was present at t'le time of Thy making the world, and knew what would be pleasing in Thine e)^es? '' ' And as Christ is called the truth, which is also taught by His being called the brightness of the Father ■=' (for there is nothing round about the sun but its brightness which is pro- duced from it), what is there in the Old Tes- tament more plainly and obviously in accord- ance with this than the words, "Thy truth is round about Thee? " " Once more. Wisdom herself says in the gospel, " No man cometh unto the Father but by me; " " and the pro- phet says, "Who knoweth Thy mind, unless Thou givest wisdom?" and a little after, "The things pleasing to Thee men have learned, and have been healed by wis- dom." '3 29. Paul says, " The love of God is shed abroad in our hearts by the Holy Spirit which is given unto us;""* and the prophet says, "The Holy Spirit of knowledge will shun guile." '5 For where there is guile there is no love. Paul says that we are " conformed to the image of the Son of God;"''' and the 3 [AuKiistin seems to make no distinction between Apocryphal and Canonical books. The book of Wisdom was evidently a favor- ite with him, doubtless on account of its decided Platonic qual- ity.^A. H. X.]
5 Retract. 1. 7, § 3:—" The quotation from the book of Wisdom is from my manuscript, where the readiuR is, 'Wisdom teaches sobriety, justice, and virtue.' From these words I have made some remarks true in themselves, but occasioned by a false resid- ing. It is perfectly true that wisdom teaches truth of contempla- tion, as I have explained sobriety; and excellence of action, which is the meaning I give to justice'and virtue. And the reading in better nianiLscripts has the.same meaning: ' It teaches sobrietv, and wisdom, and justice, and virtue.' TJiese are the names given by the Latin translator to ihe four virtues which philosophers u.su- ally speak about. Sobriety is for temperance, wisdom for prudence, virtue for fortitude, and justice only has its own name. It wa.s long after that we found these virtues called by their proper names in th^' Creek text of this book of Wisdom."
'- Tohn xiv. 6. '3 Wisd. ix. 17-19.
50 THE JVORKS OF ST. AUGUSTIN.
[Chap. XVIII.
prophet says, " Tlie Hj^lit of Tliy counte- ance is stamped upon us."' Paul teaches that the Holy Spirit is God, and therefore is no creature; and the prophet says, "Thou sendest Thy Spirit from the highest." - For God alone is the highest, than whom nothing is higher. Paul shows that the Trinity is one God, when he says, "To Him be glory;" ^ and in the Old Testament it is said, " Hear^ O Israel, the Lord thy God is one God." ■* CHAP. 17. — APPEAL TO THE MANICH^EANS, CALLING OX THEM TO REPENT.
30. What more do you wish? Why do you resist ignorantly and obstinately? Why do you pervert untutored minds by your mischie- vous teaching? The God of both Testaments is one. For as there is an agreement in the passages quoted from both, so is there in all the rest, if you are willing to consider them carefully and impartially. But because many expressions are undignified, and so far adapt- ed to minds creeping on the earth, that they may rise by human things to divine, ^ while many are figurative, that the inquiring mind may have the more profit from the exertion of finding their meaning, and the more delight when it is found, you pervert this admirable arrangement of the Holy Spirit for the purpose of deceiving and ensnaring your followers. As to the reason why divine Providence per- mit's you to do this, and as to the truth of the apostle's saying, " There must needs be many heresies, that they which are approved may be made manifest among you," ^ it would take long to discuss these things, and you, with whom we have now to do, are not ca- pable of understanding them. I know you well. To the consideration of divine things, which are far higher than you suppose, you bring minds quite gross and sickly, from being fed with material.images.
31. We must therefore in your case try not to make vou understand divine thing's, which IS impossible, but to make you desire to un- derstand. This is the work of the pure and guileless love of God, which is seen chiefly in the conduct, and of which we have already said much. This love, inspired by the Holy Spirit, leads to the Son, that is, to the wisdom of God, by which the Father Himself is known. For if wisdom and truth are 'not I Ps. iv. 6. 2 Wisd. ix. 17.
3 Rom. xi. 36. 4 Deut. vi. 4.
5 [Here we have the key to all that is best in Augustin's defense of the anthropomorphisms and the seemingly imperfect ethical representations of the Old Testament. See Mozley's essay on '.' ^ ^.^ Manichaeans and the Jewish Fathers," in his Ruling Ideas in Early Ages. The entire volume represents an attempt to ac ■ count for the elements in the Old Testament that offend the Chris- tian consciousness. — A. H. N.]
^ 7 Cor. xi. ig.
^ 7 Cor. xi. ig.
sought for with the whole strength of the mind, it cannot possibly be found. But when it is sought as it deserves to be, it cannot with- draw or hide itself from its lovers. Hence its words, which you too are in the habit of repeating, "Ask, and ye shall receive; seek, and ye shall find; knock, and ft shall be opened unto you: "^ " Nothing is hid which shall not be revealed." ^ It is love that asks, love that seeks, love that knocks, love that reveals, love, too, that gives continuance in what is revealed. From this love of wisdom, and this studious inquiry, we are not debarred by the Old Testament, as you always say most falsely, but are exhorted to this with the greatest urgency.
32. Hear, then, at length, and consider, I pray you, what is said by the prophet: " Wisdom is glorious, and never fadeth away; yea, she is easily seen of them that love her, and found of such as seek her. She prevent- eth them that desire her, in making herself first known unto them. Whoso seeketh her early shall have no great travail; for he shall find her sitting at his doors. To think, there- fore, upon her is perfection of wisdom; and whoso watcheth for her shall quickly be with- out care. For she goeth about seeking such as are worthy of her, showeth herself favora- bly unto them in the ways, and meeteth them in every thought. For the very true begin- ning of her is the desire of discipline; and the care of discipline is love; and love is the keeping of her laws; and the giving heed unto her laws is the assurance of incorruption; and incorruption maketh us near unto God. Therefore the desire of wisdom bringeth to a kingdom. "9 Will you still continue in dogged hostility to these things? Do not things thus stated, though not yet understood, make it evident to every one that they contain something deep and unutterable? Would that you could understand the things here said! Forthwith you would abjure all your silly legends and your unmeaning material imaginations, and with great alacrity, sincere love, and full assurance of faith, would be- take yourselves bodily to the shelter of the most holy bosom of the Catholic Church.
CHAP. 18. ONLY IN THE CATHOLIC CHURCH IS PERFECT TRUTH ESTABLISHED ON THE HAR- MONY OF BOTH TESTAMENTS.
33. I could, according to the little ability I have, take up the points separately, and could expound and prove the truths I have learned, which are generally more excellent and lofty than words can express; but this Matt.
vu. 7.
8 Matt. X. 26.
9 Wisd. VI. 12-20.
Chap. XIX.] OF THE MORALS OF THE CATHOLIC CHURCH.
I cannot be done while you bark at it. For not in vain is it said, "Give not that which is holy to dogs."' Do not be angry. I too barked and was a dog; and then, as was right, instead of the food of teaching, I got the rod of correction. But were there in you that love of which we are speaking, or should it ever be in you as much as the greatness of the truth to be known requires, may God vouchsafe to show you that neither is there among the Manichsans the Christian faith which leads to the summit of wisdom and truth, the attainment of which is the true hap- py life, nor is it anywhere but in the Catholic teaching. Is not this what the Apostle Paul appears to desire when he says, " For this cause I bow my knees to the Father of our Lord Jesus Christ, from whom the whole family in heaven and earth is named, that He Avould grant unto you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the height, and length, and breadth, and depth, and to know the love of Christ, which passeth knowledge, that ye may be filled with all the fullness of God }'' - Could anything be more plainly expressed?
34. Wake up a little, I beseech you, and see the harmony of both Testaments, making it quite plain and certain what should be the manner of life in our conduct, and to what all things should be referred. To the love of God we are incited by the gospel, when it is said, "Ask, seek, knock; " 3 by Paul, when he says, " That ye, being rooted and grounded in love, may be able to comprehend;"" by the prophet also, when he says that wisdom can easily be known by those who love it, seek for it, desire it, watch for it, think about it, care for it. The salvation of the minds and the way of happiness is pointed out by the concord of both Scriptures; and yet you choose rather to bark at these things than to obey them. I will tell you in one word what I think. Do you listen to the learned men of the Catholic Church with as peaceable a dis- position, and with the same zeal, that I had when for nine years I attended on you:* there will be no need of so long a time as that 1 ■ during which you made a fool of me. In a much, a very much, shorter time you will see the difference between truth and vanity.
3 Matt. vii. 7. 4 Eph. iii. 7.
CHAP. 19. — DESCRIPTION OF THE DUTIES OF \ TEMPERANCE, ACCORDING TO THE SACRED SCRIPTURES.
35. It is now time to return to the four vir- tues, and to draw out and prescribe a way of life in conformity with them, taking each separately. First, then, let us consider tem- perance, which promises us a kind of integrity and incorruption in the love by which we are united to God. The office of temperance is, in restraining and quieting the passions which ' make us pant for those things which turn us away from the laws of God and from the en- joj^ment of His goodness, that is, in a word, from the happy life. For there is the abode of truth; and in enjoying its contemplation, and in cleaving closely to it, we are assuredly happy; but departing from this, men become entangled in great errors and sorrows. For, as the apostle says, " The root of all evils is covetousness; which some having followed, have made shipwreck of the faith, and have pierced themselves through with many sor- rows."'' And this sin of the soul is quite plainly, to those rightly understanding, set forth in the Old Testament in the transgres- sion of Adam in Paradise. Thus, as the apostle says, "In Adam we all die, and in Christ we shall all rise again. " ^ Oh, the depth of these mysteries! But I refrain; for I am now engaged not in teaching you the truth, but in making you unlearn your errors, if I can, that is, if God aid my purpose regarding you.
2,6. Paul then says that covetousness is the root of all evils; and by covetousness the old law also intimates that the first man fell. Paul tells us to put off the old man and put on the new.' By the old man he means Adam who sinned, and by the new man him whom the Son of God took to Himself in consecra- tion for our redemption. P'or he says in an- other place, " The first man is of the earth, earthy; the second man is from heaven, heavenly. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, let us also bear the image of the heavenly,'"" — that is, put off the old man, and i)ut on the new. The wiiole duty of temperance, then, is to put off the old man, and to be renewetl in God, — that is, to scorn all bodily delights, and the popular applause, and to turn the whole love to things divine and unseen. Hence that following passage which is so ad- mirable: " Though our outward man perish.
52 THE WORKS OF ST. AUGUSTIN.
[Chap. XXI.
our inward man is renewed day by day.*'^ Hear, too, the prophet singing, "Create in me a clean lieart, O God, and renew a right spirit within me. " - What can be said against such harmony except by bhnd barkers?
CHAP. 20. WE ARE REQUIRED TO DESPISE ALL SENSIBLE THINGS, AND TO LOVE GOD ALONE.
37. Bodily delights have their source in all those things with which the bodily sense comes in contact, and which are by some called the objects of sense; and among these the noblest is light, in the common meaning of the word, because among our senses also, which the mind uses in acting through the body, there is nothing more valuable than the eyes, and so in the Holy Scriptures all the objects of sense are spoken of as visible things. Thus in the New Testament we are warned against the love of these things in the following words: "While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. "^ This shows how far from being Christians those are who hold that the sun and moon are to be not only loved but worshipped. For what is seen if the sun and moon are not? But we are forbidden to regard things which are seen. The man, therefore, who wishes to offer that incorrupt love to God must not love these things too. This subject I will inquire into more particu- larly elsewhere. Here my plan is to write not of faith, but of the life by which we become worthy of knowing what we believe. "God then alone is to be loved; and all this world, that is, all sensible things, are to be despised, — while, however, they are to be used as this life requires, CHAP. 21. POPULAR RENOWN AND INQUISI- TIVENESS ARE CONDEMNED IN THE SACRED SCRIPTURES.
38, Popular renown is thus slighted and scorned in the New Testament: "If I wished,'' says St. Paul, "to please men, I should not be the servant of Christ." " Aarain, there is another production of the soul formed by imaginations derived from material things, and called the knowledge of things. In refer- ence to this we are fitly warned against in- quisitiveness to correct which is the great function of temperance. Thus it is said, " Take heed lest any one seduce you by philosophy." And because the word philo- sophy originally means the love and pursuit of wisdom, a thing of great value and to be sought with the whole mind, the apostle, with great prudence, that he might not be thought to deter from the love of wisdom, has added the words, "And the elements of this world." s For some people, neglecting virtues, and ig- norant of what God is, and of the majesty of the nature which remains always the same, think that they are engaged in an important business when searching with the greatest in- quisitiveness and eagerness into this material mass which we call the world. This begets so much pride, that they look upon them- selves as inhabitants of the heaven of which they often discourse. The soul, then, which purposes to keep itself chaste for God must t refrain from the desire of vain knowledge like this. For this desire usually produces delu- sion, so that the soul thinks that nothinor exists but what is material; or if, from regard to authority, it confesses that there is an im- material existence, it can think of it only under material images, and has no belief re- garding it but that imposed by the bodily sense. We may apply to this the orecept about fleeing from idolatry.
39. To this New Testament authority, re- quiring us not to love anything in this world,* especially in that passage where it is said, " Be not conformed to this world,"? — for the point is to show that a man is conformed to whatever he loves, — to this authority, then, if I seek for a parallel passage in the Old Testament, I find several; but there is one book of Solomon, called Ecclesiastes, which at great length brings all earthly things into utter contempt. The book begins thus: " Vanity of the vain, saith the Preacher, vanity of the vain; all is vanity. What profit hath a man of all his labor which he taketh under the sun?"® If all these words are considered, weighed, and thoroughly ex- amined, many things are found of essential importance to those who seek to flee from the world and to take shelter in God; but this re- quires time and our discourse hastens on to other topics. But, after this beginning, he goes on to show in detail that the vain 5 are those who are deceived by things of this sort; and he calls this which deceives them vanity, — not that God did not create those things, but because men choose to subject themselves by their sins to those things, which the divine law has made subject to them in well-doing.