19. With respect to the Holy Spirit, however, there has not been as yet, on the part of learned and distinguished investigators of the Scriptures, a discussion of the subject full enough or careful enough to make it possible for us to obtain an intelligent conception of what also constitutes His special individuality (proprhim): in virtue of which special individuality it comes to be the case that we cannot call Him either the Son or the Father, but only the Holy Spirit; excepting that they predicate Him to be the Gift of God, so that we may believe God not to give a gift inferior to Himself. At the same time they hold by this position, namely, to predicate the Holy Spirit neither' as begotten, like the Son, of the Father; for Christ is the only one [so begotten]: nor as [begotten] of the Son, like a Grandson of the Supreme Father: while they do not affirm Him to owe that which He is to no one, but [admit Him to owe it] to the Father, of whom are all things; lest we should establish two Beginnings without beginning (ue duo opnstituamus principia is7ie principid), which would be an assertion at once most false and most absurd, and one proper not to the catholic faith, but to the error of certain heretics." Some, however, have gone so far as to believe that the communion of the Father and the Son, and (so to speak) their Godhead (deitateni), which the Greeks designate dsorr/s, is the Holy Spirit; so that, inasmuch as the Father is God and the Son God, the Godhead itself, in which they are united with each other, — to wit, the former by begetting the Son, and the latter by cleaving to the Father,12 — should [thereby] be constituted equal with Him by whom He is begotten. This Godhead, then, which they wish to be understood likewise as the love and charity subsisting between these two [Persons], the one toward the other, they affirm to have received the name of the Holy Spirit. And this opinion of theirs they support by many proofs drawn from the Scriptures; among which we might instance either the passage which says, " For the love of God is shed abroad in our hearts by the Holy Ghost, who has been given unto us,"13 or many other proofs texts of a similar tenor: while they ground their position also upon the express fact that it is through the Holy Spirit that we are reconciled unto God; whence also, when He is called the Gift of God, they will have it that sufficient indication is of- 11 In reference, again, to Manichean errorists.
«2 Patri cohccrcndo = by close connection with the Father.
'3 Rom. v. 5.
33° [Chap. IX.
fered of the love of God and the Holy Spirit being identical. For we are not reconciled unto Him except through that love in virtue of which we are also called sons:1 as we are no more "under fear, like servants,"2 because " love, when it is made perfect, casteth out fear;"3 and [as] "we have received the spirit of liberty, wherein we cry, Abba, Father."4 And inasmuch as, being reconciled and called back into friendship through love, we shall be able to become acquainted with all the secret things of God, for this reason it is said of the Holy Spirit that " He shall lead you into all truth/' 5 For the same reason also, that confidence in preaching the truth, with which the apostles were filled at His advent,6 is rightly ascribed to love; because diffidence also is assigned'to fear, which the perfecting of love excludes. Thus, likewise, the same is called the Gift of God,7 because no one enjoys that which he knows, unless he also love it. To enjoy the Wisdom of God, however, implies nothing else than to cleave to the same in love (ei dilectione cohczrere). Neither does any one abide in that which he apprehends, but by love; and accordingly the Holy Spirit is called the Spirit of sanctity (Spiritus Sanctus), inasmuch as all things that are sanctioned (sanciuntur) >J are sanctioned with a view to their permanence, and there is no doubt that the term sanctity (sanctitatem) is derived from sanction [a sanciendd). Above all, however, that testimony is employed by the upholders of this opinion, where it is thus written, " That which is born of the flesh is flesh, and that which is born of the Spirit is spirit;"9 " for God is a Spirit." I0 For here He speaks of our regeneration, " which is not, according to Adam, of the flesh, but, according to Christ, of the Holy Spirit. Wherefore, if in this passage mention is made of the Holy Spirit, when it is said, " For God is a Spirit," they maintain that we must take note that it is not said, " for the Spirit is God,"12 but, " for God is a Spirit;" so that the very Godhead of the Father and the Son is in this passage called God, and that is the Holy Spirit. To this is added another testimony which the Apostle John offers, when he says, "For God is love."13 1 i John iii. i. The word Dei=o( God, is sometimes added here.
8 Instead of sanciuntur, which is the reading of the mss., some editions give sanctificantur = all things that are sanctified are sanctioned, etc.
9 John iii. 6. 1° John iv. 24.
11 Reading, with the mss. and the Benedictine editors, Hie cnim regenerationem nostrum dicit. Some editions give Hoc for Hie, and dicunt for dicit = for they say that this expresses our regeneration.
12 Quoniant Spiritus Dens est. But various editions and mss. give Dei for Deus = for the Spirit is of God.
13 1 John iv. 16.
J4 Here again, instead oldilectio Deus est, we also find dilectio Dei est = love is of God.
For here, in like manner, what he says is not, " Love is God," I4 but, " God is love; " so that the very Godhead is taken to be love. And with respect to the circumstance that, in that enumeration of mutually connected objects which is given when it is said, " All things are yours, and ye are Christ's, and Christ is God's,"15 as also, " The head of the woman is the man, the Head of the man is Christ, and the Head of Christ is God," l6 there is no mention of the Holy Spirit; this they affirm to be but an application of the principle that, in general, the connection itself is not wont to be enumerated among the things which are connected with each other. Whence, also, those who read with closer attention appear to recognize the express Trinity likewise in that passage in which it is said, " For of Him, and through Him, and in Him, are all things."17 " Of Him," as if it meant, of that One who owes it to no one that He is; ;' through Him," as if the idea were, through a Mediator; ' in Him," as if it were, in that One who holds together, that is, unites by connecting.
connecting.
20. Those parties oppose this opinion who think that the said communion, which we call either Godhead, or Love, or Charity, is not a substance. Moreover, they require the Holy Spirit to be set forth to them according to substance; neither do they take it to have been otherwise impossible for the expression "God is Love" to have been used, unless love were a substance. In this, indeed, they are influenced by the wont of things of a bodily nature. For if two bodies are connected with each other in such wise as to be placed in juxtaposition one with the other, the connection itself is not a body: inasmuch as when these bodies which had been connected are separated, no such connection certainly is found [any more]; while, at the same time, it is not understood to have departed, as it were, and migrated, as is the case with those bodies themselves. But men like these should make their heart pure, so far as they can, in order that they may have power to see that in the substance of God there is not anything of such a nature as would imply that therein substance is one thing, and that which is accident to substance (a/iud quod accidat substantias) another1 thing, and not substance; whereas whatsoever can be taken to be therein is substance. These things, however, can easily be spoken and believed; but seen, so as to reveal how they are in themselves, they absolutely cannot be, except by the pure heart. For which reason, 16 1 Cor. xi. 3.
J7 Rom. xi. 36.
Chap. X.]
OJ whether the opinion in question be true, or something else be the case, the faith ought to be maintained unshaken, so that we should call the Father God, the Son God, the Holy Spirit God, and yet not affirm three Gods, but hold the said Trinity to be one God; and again, not affirm these [Persons] to be different in nature, but hold them to be of the same substance; and further uphold it, not as if the Father were sometime the Son, and sometime the Holy Spirit, but in such wise that the Father is always the Father, and the Son always the Son, and the Holy Spirit always the Holy Spirit. Neither should we make any affirmation on the subject of things unseen rashly, as if we had knowledge, but [only modestly] as believing. For these things cannot be seen except by the heart made pure; and [even] he who in this life sees them " in part," as it has been said, and " in an enigma," l cannot secure it that the person to whom he speaks shall also see them, if he is hampered by impurities of heart. "Blessed," however, "are they of a pure heart, for they shall see God."2 This is the faith on the subject of God our Maker and Renewer.
21. But inasmuch as love is enjoined upon us, not only toward God, when it was said, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind;"3 but also toward our neighbor, for " thou shalt love," saith He, " thy neighbor as thyself;"4 and inasmuch, moreover, as the faith in question is less fruitful, if it does not comprehend a congregation and society of men, wherein brotherly charity may operate; — CHAP. IO. OF THE CATHOLIC CHURCH, THE RE- MISSION OF SINS, AND THE RESURRECTION OF THE FLESH.
— Inasmuch, I repeat, as this is the case, we believe also in the holy Church, [intending thereby] assuredly the catholic For both heretics and schismatics style their congregations churches. But heretics, in holding false opinions regarding God, do injury to the faith itself; while schismatics, on the other hand, in wicked separations break off from brotherly charity, although they may believe just what we believe. Wherefore neither do the heretics belong to the Church catholic, which loves God; nor do the schismatics form a part of the same, inasmuch as it loves the neighbor, and consequently readily forgives the neighbor's sins, because it prays that forgiveness may be extended to itself -' Matt. v.
3 Deut. vi. 5.
by Him who has reconciled us to Himself, doing away with all past things, and calling us to a new life. And until we reach the perfection of this new life, we cannot be without sins. Nevertheless it is a matter of consequence of what sort those sins may be.
22. Neither ought we only to treat of the difference between sins, but we ought most thoroughly to believe that those things in which we sin are in no way forgiven us, if we show ourselves severely unyielding in the matter of forgiving the sins of others.5 Thus, then, we believe also in the remission of sins.
23. And inasmuch as there are three things of which man consists, — namely, spirit, soul, and body, — which again are spoken of as two, because frequently the soul is named along with the spirit; for a certain rational portion of the same, of which beasts are devoid, is called spirit: the principal part in us is the spirit; next, the life whereby we are united with the body is called the soul; finally, the body itself, as it is visible, is the last part in us. This "whole creation" {creatura), however, " groaneth and travaileth until now."6 Nevertheless, He has given it the first-fruits of the Spirit, in that it has believed God, and is now of a good will.7 This spirit is also called the mind, regarding which an apostle speaks thus: "With the mind I serve the law of God."8 Which apostle likewise expresses himself thus in another passage: " For God is my witness, whom I serve in my spirit."9 Moreover, the soul, when as yet it lusts after carnal good things, is called the flesh. For a certain part thereof resists1* the Spirit, not in virtue of nature, but in virtue of the custom of sins; whence it is said, " With the mind I serve the law of God, but with the flesh the law of sin." And this custom has been turned into a nature, according to mortal generation, by the sin of the first man. Consequently it is also written in this wise, "And we were sometime by nature the children of wrath," " that is, of vengeance, through which it has come to pass that we serve the law of sin. The nature of the soul,. however, is perfect when it is made subject to its own spirit, and when it follows that spirit as the same follows God. Therefore "the animal man12 receiveth not the things which are of the Spirit of God." I3 But the soul is not so speedily subdued to the spirit 5 Matt. vi. 15. 6 Rom. viii. 22.
7 Reading spiritus. Taking spiritus, the sense might be = Nevertheless, the spirit hath imparted the first-fruits, in that it has believed God, and is now of a good will.
10 Instead of caro nominatur. Pars enim ejus quondam reszstit, etc., some good mss. read caro nominatur et resistit, etc. = is called the tlesh, and resists, etc.
11 Eph. ii. 3.
12 Animalis homo, hterally=the soulisli man. '3 1 Cor. ii. 14.
[Chap. Xunto good action, as is the spirit to God unto true faith and goodwill; but sometimes its impetus, whereby it moves downwards into things carnal and temporal, is more tardily bridled. But inasmuch as this same soul is also made pure, and receives the stability of its own nature, under the dominance of the spirit, which is the head for it, which head of the said soul has again its own head in Christ, we ought not to despair of the restoration of the body also to its own proper nature. But this certainly will not be effected so speedily as is the case with the soul; just as the soul, too, is not restored so speedily as the spirit. Yet it will take place in the appropriate season, at the last trump, when "the dead shall rise uncorrupted, and we shall be changed." J And accordingly we believe also in the resurrection of the flesh, to wit, not merely that that soul, which at present by reason of carnal affections is called the flesh, is restored; but that it shall be so likewise with this visible flesh, which is the flesh according to nature, the name of which has been received by the soul, not in virtue of nature, but in reference to carnal affections: this visible flesh, then, I say, which is the flesh properly so called, must without doubt be believed to "be destined to rise again. For the Apostle Paul appears to point to this, as it were, with his finger, when he says, "This corruptible must put on incorruption." 2 For when he says this, he, as it were, directs his finger toward it. Now it is that which is visible that admits of being pointed out with the finger; since the soul might also have been called corruptible, for it is itself corrupted by vices of manners. And when it is read, " and this mortal [must] put on immortality," the same visible flesh is signified, inasmuch as at it ever and anon the finger is thus as it were pointed. For the soul also may thus in like manner be called mortal, even as it is designated corruptible in reference to vices of manners. For assuredly it is "the death of the soul to apostatize from God; "3 which is its first sin in Paradise, as it is contained in the sacred writings.
24. Rise again, therefore, the body will, according to the Christian faith, which is incapable of deceiving. And if this appears incredible to any one, [it is because] he looks simply to what the flesh is at present, while he fails to consider of what nature it shall be hereafter. For at that time of angelic change it will no more be flesh and blood, but only 3 The text gives, Mors guippe animee est apostatare a Deo. The reference, perhaps, is to Ecclus. x. 12, where the Vulgate has, initium supcrbiae hominis, apostatare a Deo.
body.4 For when the apostle speaks of the flesh, he says, " There is one flesh of cattle, another of birds, another of fishes, another of creeping things: there are also both celestial bodies and terrestrial bodies."5 Now what he has said here is not " celestial flesh," but ' both celestial bodies and terrestrial bodies." For all flesh is also body; but every body is not also flesh. In the first instance, [for example, this holds good] in the case of those terrestrial bodies, inasmuch as wood is body, but not flesh. In the case of man, again, or in that of cattle, we have both body and flesh. In the case of celestial bodies, on the other hand, there is no flesh, but only those simple and lucent bodies which the apostle designates spiritual, while some call them ethereal. And consequently, when he says, " Flesh and blood shall not inherit the kingdom of God," 6 that does not contradict the resurrection of the flesh; but the sentence predicates what will be the nature of that hereafter which at present is flesh and blood. And* if any one refuses to believe that the flesh is capable of being changed into the sort of nature thus indicated, he must be led on, step by step, to this faith. For if you inquire of him whether earth is capable of being changed into water, the nearness of the thing will make it not seem incredible to him. Again, if you inquire whether water is capable of being changed into air, he replies that this also is not absurd, for the elements are near each other. And if, on the subject of the air, it is asked whether that can be changed into an ethereal, that is, a celestial body, the simple fact of the nearness at once convinces him of the possibility of the thing. But if, then, he concedes that through such gradations it is quite a possible thing that earth should be changed into an ethereal body, why does he refuse to believe, when that will of God, too, enters in addition, whereby a human body had power to walk upon the waters, that the same change is capable of being effected with the utmost rapidity, precisely in accordance with the saying, " in the twinkling of an eye," 7 and without any such gradations, even as, according to common wont, smoke is changed into flame with marvellous quickness? For our flesh assuredly is of earth. But philosophers, on the ground of whose arguments opposition is for the most part offered to the resurrection of the flesh, so far as in these they assert that no terrene body can possibly exist in heaven, yet concede that any kind of body may be converted and 4 Augustin refers to this statement in the passage quoted from the Retractations in the Introductory Notice above.
Chap. X.]
1 1 1 changed into every [other] sort of body. And when this resurrection of the body has taken place, being set free then from the condition of time, we shall fully enjoy eternal life in ineffable love and steadfastness, without corruption.1 For " then shall be brought to pass the saying which is written, Death is swallowed up in victory. Where is, O death, 1 Instead of a tevtporis conditione literati, oeterna vita ineffabili caritate atgue stabilitate sine corruptione perfruemur, several mss. read, corpus a temporis conditione liberatum ceterna 7'ita ineffabili caritate perfruetur = the body, set free from the condition of time, shall fully enjoy eternal life in ineffable love.
thy sting? Where is, O death, thy contention?"2 25. This is the faith which in few words is given in the Creed to Christian novices, to be held by them. And these few words are known to the faithful, to the end that in believing they may be made subject to God; that being made subject, they may rightly live; that in rightly living, they may make the heart pure; that with the heart made pure, they may understand that which they believe.
CONCERNING FAITH OF THINGS NOT SEEN [DE FIDE RERUM QXJJE NON VIDENTUR.]
CONCERNING FAITH OF THINGS NOT SEEN.
[DE FIDE RERUM QU^E NON VIDENTUR.]
This tract was thought spurious by some, but is known to be St. Augustin's by his mention of it in Ep. ccxxxi. ad Darium Comitem. It seems to have been written after 399, from what is said about Idols, § 10; for in that year Honorius enacted laws against them. — From Bened. Ed.
The reader of Butler's Analogy will recognise many similar turns of thought.
1. There are those who think that the Christian religion is what we should smile at, rather than hold fast, for this reason, that, in it, not what may be seen, is shown, but men are commanded faith of things which are not seen. We therefore, that we may refute these, who seem to themselves through prudence to be unwilling to believe what they cannot see, although we are not able to show unto human sight those divine things which we believe, yet do show unto human minds that even those things which are not seen are to be believed. And first they are to be admonished, (whom folly hath so made subject to their carnal eyes, as that, whatsoever they see not through them, they think not that they are to believe,) how many things they not only believe but also know, which cannot be seen by such eyes. Which things being without number in our mind itself, (the nature of which mind is incapable of being seen,) not to mention others, the very faith whereby we believe, or the thought whereby we know that we either believe any thing, or believe not, being as it is altogether alien from the sight of those eyes; what so naked, so clear, what so certain is there to the inner eyes of our minds? How then are we not to believe what we see not with the eyes of the body, whereas, either that we believe, or that we believe not, in a case where we cannot apply the eyes of the body, we without any doubt see?
2- But, say they, those things which are in the mind, in that we can by the mind itself discern them, we have no need to know through the eyes of- the body; but those things, which you say unto us that we should believe, you neither point to without, that through the eyes of the body we may know them; nor are they within, in our own mind, that by exercising thought we may see them. And these things they so say, as though any one would be bidden to believe, if that, which is believed, he could already see set before him. Therefore certainly ought we to believe certain temporal things also, which we see not, that we may merit1 to see eternal things. also, which we believe. But, whosoever thou art who wilt not believe save what thou seest, lo, bodies that are present thou seest with the eyes of the body, wills and thoughts of thine own that are present, because they are in thine own mind, thou seest by the mind itself; tell me, I pray thee, thy friend's will towards thee by what eyes seest thou? For no will can be seen by the eyes of the body. What? see you in your own mind this also 1 Mereatnur, which is going on in the mind of another? But if you see it not, how do you repay in turn the good will of your friend, if what you cannot see, you believe not? Will you haply say that you see the will of another through his works? Therefore you will see acts, and hear words, but, concerning your friend's will, that which^cannot be seen and heard you will believe. For that will is not color or figure, so as to be thrown upon the eyes; or sound or strain, so as to glide into the ears; nor indeed is it your own, so as to be perceived by the motion ' of your own heart. It remains therefore that, being neither seen, nor heard, nor beheld within thyself, it be believed, that thy life be not left deserted without any friendship, or affection bestowed upon thee be not repaid by thee in return. Where then is that which thou saidest, that thou oughtest not to believe, save what thou sawest either outwardly in the body, or inwardly in the heart? Lo, out of thine own heart, thou believest an heart not thine own; and lendest thy faith, where thou dost not direct the glance of thy body or of thy mind. Thy friend's face thou discernest by thy own body, thy own faith thou discernest by thine own mind; but thy friend's faith is not loved by thee, unless there be in thee in return that faith, whereby thou mayest believe that which in him thou seest not. Although a man may also deceive by feigning good will, and hiding malice: or, if he have no thought to do harm, yet by expecting some benefit from thee, feigns, because he has not, love.
3. But you say, that you therefore believe your friend, whose heart you cannot see, because you have proved him in your trials, and have come to know of what manner of spirit he was towards you in your dangers, wherein he deserted you not. Seemeth it therefore to you that we must wish for our own affliction, that our friend's love towards us may be proved? And shall no man be happy in most sure friends, unless he shall be unhappy through adversity? so that, forsooth, he enjoy not the tried love of the other, unless he be racked by pain and fear of his own? And how in the having of true friends can that happiness be wished for, and not rather feared, which nothing save unhappiness can put to the proof? And yet it is true that a friend may be had also in prosperity, but proved more surely in adversity. But assuredly in order to prove him, neither would you commit yourself to dangers of your own, unless you believed; and thus, when you commit yourself in order to prove, you believe 1 Affectione.
before you prove. For surely, if we ought not to believe things not seen, 2 since indeed we believe the hearts of our friends, and that, not yet surely proved; and, after we shall have proved them good by our own ills, even then we believe rather than see their good will towards us: except that so great is faith, that, not unsuitably, we judge that we see, with certain eyes of it, that which we believe, whereas we ought therefore to believe, because we cannot see.
4. If this faith be taken away from human affairs, who but must observe how great disorder in them, and how fearful confusion must follow? For who will be loved by any with mutual affection, (being that the loving3 itself is invisible,) if what I see not, I ought not to believe? Therefore will the whole of friendship perish, in that it consists not save of mutual love. For what of it will it be able to receive from any, if nothing of it shall be believed to be shown? Further, friendship perishing, there will be preserved in the mind the bonds neither of marriages, nor of kindreds and relations; because in these also there is assuredly a friendly union of sentiment. Spouse therefore will not be able to love spouse in turn, inasmuch as each believes not the other's love, because the love itself cannot be seen. Nor will they long to have sons, who they believe not will make them a return. And if these be born and grow up, much less will the parents themselves love their own children, whose love towards themselves in those children's hearts they will not see, it being invisible; if it be not praiseworthy faith, but blameable rashness, to believe those things which are not seen. Why should I now speak of the other connections, of brothers, sisters, sons-in-law, and fathers-in-law, and of them who are joined together by any kindred or affinity, if love is uncertain, and the will suspected, that of parents by sons, and that of sons by parents, whilst due benevolence is not rendered;