Are you likely to be a better expounder to me of what He said, Whose past or present existence I should not believe, if by you I were to be recommended to believe thus? This therefore I have believed, as I said, trusting to report strengthened by numbers, agreement, antiquity. But you, who are both so few, and so turbulent, and so new, no one doubts that ye bring forward nothing worthy of authority. What then is that so great madness? Believe them, that you are to believe in Christ, and learn from us what He said. Why, I pray you? For were they t fail and to be unable to teach me any thing with much greater ease could I persuade my self, that I am not to believe in Christ, than that I am to learn any thing concerning Him, save from those through whom I had believed in Him. O vast confidence, or rather absurdity! I teach you what Christ, in Whom you believe, commanded. What, in case I believed not in Him? You could not, could you, teach me any thing concerning Him? But, says he, it behoves you to believe. You do not mean, do you, that I am (to believe) you when you commend Him to my faith? No, saith he, for we lead by reason them who believe in Him. Why then should I believe in Him? Because report hath been grounded. Whether is it through you, or through others? Through others, saith he. Shall I then believe them, in order that you may teach me? Perhaps I ought to do so, were it not that they gave me this chief charge, that I should not approach you at all; for they say that you have deadly doctrines. You will answer, They lie. How then shall I believe them concerning Christ, Whom they have not seen, (and) not believe them concerning you, whom they are unwilling to see? Believe the Scriptures, saith he. But every writing,1 if it be brought forward new and unheard of, or be commended by few, with no reason to confirm it, it is not it that is believed, but they who bring it forward. Wherefore, for those Scriptures, if you are they who bring them forward, you so few and unknown, I am not pleased to believe them. At the same time also you are acting contrary to your promise, in enforcing faith rather than giving a reason. You will recall me again to numbers and (common) report. Curb, I pray you, your obstinacy, and that untamed lust, I know not what, of spreading your name: and advise me rather to seek the chief men of this multitude, and to seek with all care and pains rather to learn something concerning these writings from these men, but for whose existence, I should not know that I had to learn at all. But do you return into your dens, and lay not any snares under the name of truth, which you endeavor to take from those, to whom you yourself grant authority.
32. But if they say that we are not even to believe in Christ, unless undoubted reason shall be given us, they are not Christians. For this is what certain pagans say against us, foolishly indeed, yet not contrary to, or inconsistent with, themselves. But who can endure that these profess to belong to Christ, 1 Scripture.
who contend that they are to believe nothing, unless they shall bring forward to fools most open reason concerning God? But we see that He Himself, so far as that history, which they themselves believe, teaches, willed nothing before, or more strongly than, that He should be believed in: whereas they, with whom He had to do, were not yet qualified to receive the secret things of God. For, for what other purpose are so great and so many miracles, He Himself also saying, that they are done for no other cause, than that He may be believed in? He used to lead fools by faith, you lead by reason. He used to cry out, that He should be believed in, ye cry out against it. He used to praise such as believe in Him, ye blame them. But unless either Fie should change water into wine, J to omit other (miracles), if men would follow Him, doing no such, but (only) teaching; either we must make no account of that saying, " Believe ye God, believe also Me; " - or we must charge him with rashness, who willed not that He should come into his house, believing that the disease of his servant would depart at His mere command.3 Therefore He bringing to us a medicine such as should heal our utterly corrupt manners, by miracles procured to Himself authority,' by authority obtained Himself belief, by belief drew together a multitude, by a multitude possessed antiquity, by antiquity strengthened religion: so that not only the utterly foolish novelty of heretics dealing deceitfully, but also the inveterate error of the nations opposing with violence, should be unable on any side to rend it asunder.
33. Wherefore, although I am not able to teach, yet I cease not to advise, that, (whereas many wish to appear wise, and it is no easy matter to discern whether they be fools,) with all earnestness, and with all prayers, and lastly with groans, or even, if so it may be, with tears, you entreat of God to set you free from the evil of error; if your heart be set on a happy life. And this will take place the more easily, if you obey with a willing mind His commands, which He hath» willed should be confirmed by so great authority of the Catholic Church. For whereas the wise man is so joined to God in mind, as that there is nothing set between to separate; for God is Truth; and no one is by any means wise, unless his mind come into contact with the Truth; we cannot deny that between the folly of man, and the most pure Truth of God, the wisdom of man is set, as something in the middle. For the wise man, so far as it is given unto him, imitates God; but for a man who is a fool, there is nothing nearer to him, than a man who is wise, for him to imitate with profit: and since, as has been said, it is not easy to understand this one by reason, it behoved that certain miracles be brought near to the very eyes, which fools use with much greater readiness than the mind, that, men being moved by authority, their life and habits might first be cleansed, and they thus rendered capable of receiving reason. Whereas, therefore, it needed both that man be imitated, and that our hope be not set in man, what could be done on the part of God more full of kindness and grace, than that the very pure, eternal, unchangeable Wisdom of God, unto Whom it behoves us to cleave, should deign to take upon Him (the nature of) man? That not only He might do what should invite us to follow God, but also might suffer what used to deter us from following God. For, whereas no one can attain unto the most sure and chief good, unless he shall fully and perfectly love it; which will by no means take place, so long as the evils of the body and of fortune are dreaded; He by being born after a miraculous manner and working caused Himself to be loved; and by dying and rising again shut out fear. And, further, in all other matters, which it were long to go through, He shewed Himself such, as that we might perceive unto what the clemency of God could be reached forth, and unto what the weakness of man be lifted up.
34. This is, believe me, a most wholesome authority, this a lifting up first of our mind from dwelling on the earth, this a turning from the love of this world unto the True God. It is authority alone which moves fools to hasten unto wisdom. So long as we cannot understand p^ure (truths), it is indeed wretched to be deceived by authority, but surely more wretched not to be moved. For, if the Providence of God preside not over human affairs, we have no need to busy ourselves about religion. But if both the outward form of all things, which we must believe assuredly flows from some fountain of truest beauty, and some, I know not what, inward conscience exhorts, as it were, in public and in private, all the better order of minds to seek God, and to serve God; we must not give up all hope that the same God Himself hath appointed some authority, whereon, resting as on a sure step, we may be lifted up unto God. But this, setting aside reason, which (as we have often said) it is very hard for fools to understand pure, moves us two ways; in part by miracles, in part by multitude of followers: no one of these is necessary to the wise man; who denies it? But this is now the business in hand, that we may be able to be wise, that is, to cleave to the truth; which the filthy soul is utterly unable to do: but the filth of the soul, to say shortly what I mean, is the love of any things whatsoever save God and the soul: from which filth the more any one is cleansed, the more easily he sees the truth. Therefore to wish to see the truth, in order to purge your soul, when as it is purged for the very purpose that you may see, is surely perverse and preposterous. Therefore to man unable to see the truth, authority is at hand, in order that he may be made fitted for it, and may allow himself to be cleansed; and, as I said a little above, no one doubts that this prevails, in part by miracles, in part by multitude. But I call that a miracle, whatever appears that is difficult or unusual above the hope or power of them who wonder. Of which kind there is nothing more suited for the people, and in general for foolish men, than what is brought near to the senses. But these, again, are divided into two kinds; for there are certain, which cause only wonder, but certain others procure also great favor and good-will. For, if one were to see a man flying, inasmuch as that matter brings no advantage to the spectator, beside the spectacle itself, he only wonders. But if any affected with grievous and hopeless disease were to recover straightway, upon being bidden, his affection for him who heals, will go beyond even his wonder at his healing. Such were done at that time at which God in True Man appeared unto men, as much as was enough.
The sick were healed, the lepers were cleansed; walking was restored to the lame, sight to the blind, hearing to the deaf. The men of that time saw water turned into wine, five thousand filled with five loaves, seas passed on foot, dead rising again: thus certain provided for the good of the body by more open benefit, certain again for the good of the soul by more hidden sign, and all for the good of men by their witness to Majesty: thus, at that time, was the divine authority moving towards Itself the wandering souls of mortal men. Why, say you, do not those things take place now? because they would not move, unless they were wonderful, and, if they were usual, they would not be wonderful.1 For the interchanges of day and night, 1 cf. Retract, b. i. c. 14. 5. " In another place, where I had made mention of the miracles, which our Lord Jesus did, while He was here in the Flesh, I added, saying, ' Why, say you, do not those things take place now?' and I answered, 'Because they would not move unless they were wonderful, and if they were usual they would not be wonderful.' But this I said because not and the settled order of things in Heaven, the revolution of years divided into four parts, the fall and return of leaves to trees, the boundless power of seeds, the beauty of light, the varieties of colors, sounds, tastes, and scents, let there be some one who shall see and perceive them for the first time, and yet such an one as we may converse with; he is stupified and overwhelmed with miracles: but we contemn all these, not because they are easy to understand, (for what more obscure than the causes of these?) but surely because they constantly meet our senses. Therefore they were done at a very suitable time, in order that, by these a multitude of believers having been gathered together and spread abroad, authority might be turned with effect upon habits.
35. But any habits whatever have so great power to hold possession of men's minds, that even what in them are evil, which usually takes place through excess of lusts, we can sooner disapprove of and hate, than desert or change. Do you think that little hath been done for the benefit of man, that not some few very learned men maintain by argument, but also an unlearned crowd of males and females in so many and different nations both believe and set forth, that we are to worship as God nothing of earth, nothing of fire, nothing, lastly, which comes into contact with the senses of the body, but that we are to seek to approach Him by the understanding only? that abstinence is extended even unto the slenderest food of bread and water, and fastings not only for the day,2 but also continued through several days together; that chastity is carried even unto the contempt of marriage and family; that patience even unto the setting light by crosses and flames; that liberality even unto the distribution of estates unto the poor; that, lastly, the contempt of this whole world even unto the desire of death? Few do these things, yet fewer do them well and wisely: but whole nations approve, nations hear, nations favor, nations, lastly, love. Nations accuse their own weakness that they cannot do these things, and that not without the mind being carried forward unto God, nor without certain sparks of virtue. This hath been brought to pass by the Divine Providence, through the prophecies of the Prophets, through the manhood and teaching of Christ, through the journeys of the Apostles, through the insults, crosses, blood, of the Martyrs, through the praiseworthy life of the Saints, and, in all these, so great miracles, nor all take place now, not because there are none wrought even now."
2 Quotidiana, i. e. each day till evening.
according as times were seasonable, through miracles worthy of so great matters and virtues. When therefore we see so great help of God, so great progress and fruit, shall we doubt to hide ourselves in the bosom of that Church, which even unto the confession of the human race from [the] apostolic chair1 through successions of Bishops, - (heretics in vain lurking around her and being condemned, partly by the judgment of the very people, partly by the weight of councils, partly also by the majesty of miracles,) hath held the summit of authority. To be unwilling to grant to her the first place,3 is either surely the height of impiety, or is headlong arrogance. For, if there be no sure way unto wisdom and health of souls, unless where faith prepare them for reason, what else is it to be ungrateful for the Divine help and aid, than to wish to resist authority furnished with so great labor?4 And if every system of teaching, however mean and easy, requires, in order to its being received, a teacher or master, what more full of rash pride, than, in the case of books of divine mysteries,5 both to be unwilling to learn from such as interpret them, and to wish to condemn them unlearned?
36. Wherefore, if either our reasoning or our discourse hath in any way moved you, and if you have, as I believe, a true care for yourself, I would you would listen to me, and with pious faith, lively hope, and simple charity, entrust yourself to good teachers of Catholic Christianity; and cease not to pray unto God Himself, by Whose goodness alone we were created, and suffer punishment by His justice, and are set free by His mercy. Thus there will be wanting to you neither precepts and treatises of most learned and truly Christian men, nor books, nor calm thoughts themselves, whereby you may easily find what you are seeking. For do you abandon utterly those wordy and wretched men, (for what other milder name can I use?) who, whilst they seek to excess whence is evil, find nothing but evil. And on this question they often rouse their hearers to inquire; but after that they have been roused, they teach them such lessons as that it were preferable even to sleep for ever, than thus to be awake. For in place of lethargic they make them frantic, between which diseases, both being usually fatal, there is still this difference, that lethargic persons die without doing violence 1 He clearly means the Apostolic office and presidency in general. For illustration, see St. Cyprian on the Unity of the Church, 8. 3 and 4. vid. Oxf. Tr. p. 134, and note.
3 Primas. 4 al. strength. 5 Sacramentorum.
to others; but the frantic person many who are sound, and specially they who wish to help him, have reason to fear. For neither is God the author of evil, nor hath it ever repented Him that He hath done aught, nor is He troubled by storm of any passion of soul, nor is a small part of earth His Kingdom: He neither approves nor commands any sins or wickedness, He never lies. For these and such like used to move us, when they used them to make great and threatening assaults, and charged this as being the system of teaching of the Old Testament, which is most false. Thus then I allow that they do right in censuring these. What then have I learnt? What think you, save that, when these are censured, the Catholic system of teaching is not censured. Thus what I had learnt among them that is true, I hold, what is false that I had thought I reject. But the Catholic Church hath taught me many other things also, which those men of bloodless bodies, but coarse minds, cannot aspire unto; that is to say, that God is not corporeal, that no part of Him can be perceived by corporeal eyes, that nothing of His Substance or Nature can any way suffer violence or change, or is compounded or formed; and if you grant me these, (for we may not think otherwise concerning God,) all their devices are overthrown. But how it is, that neither God begot or created evil, nor yet is there, or hath there been ever, any nature and substance, which God either begot not or created not, and yet that He setteth us free from evil, is proved by reasons so necessary, that it cannot at all be matter of doubt; especially to you and such as you; that is, if to a good disposition there be added piety and a certain peace of mind, without which nothing at all can be understood concerning so great matters. And here there is no rumor concerning smoke, and I know not what Persian vain fable, unto which it is enough to lend an ear, and soul not subtile, but absolutely childish. Far altogether, far otherwise is the truth, than as the Mancihees dote. But since this discourse of ours hath gone much further than I thought, here let us end the book; in which I wish you to remember, that I have not yet begun to refute the Manichees, and that I have not yet assailed that nonsense; and that neither have I unfolded any thing great concerning the Catholic Church itself, but that I have only wished to root out of you, if I could, a false notion concerning true Christians that was maliciously or ignorantly suggested to us, and to arouse you to learn certain great and divine things. Wherefore let this volume be as it is; but when your soul becomes more calmed, I shall perhaps be more ready in what remains.1 1 cf. Retr. b. i. ch. 14. 6. " But in the end of the book I say, ' But since this discourse of ours, &c.' This I did not say in such sort as though I had not hitherto written anything against the Manichaeans, or had not committed to writing anything at all about Catholic doctrine, when so many volumes before published were witnesses that I had not been silent on either subject; but in this book written to him I had not yet begun to refute the Manichaeans, and had not yet attacked those follies, nor had I as yet opened anything great concerning the Catholic Church itself; because I hoped that after that beginning made, 1 should write to that same person what I had not yet here written."
ON THE CREED: A SERMON TO THE CATECHUMENS.
> [DE SYMBOLO AD CATECHUMENOS.]
TRANSLATED BY THE ON THE CREED: A SERMON TO THE CATECHUMENS.
[DE SYMBOLO AD CATECHUMENOS.]
i. Receive, my children, the Rule of Faith, which is called the Symbol (or Creed *). And when ye have received it, write it in your heart, and be daily saying it to yourselves; before ye sleep, before ye go forth, arm you with your Creed. The Creed no man writes so as it may be able to be read: but for rehearsal of it, lest haply forgetfulness obliterate what care hath delivered, let your memory be your record-roil:2 what ye are about to hear, that are ye to believe; and what ye shall have believed, that are about to give back with your tongue. For the Apostle says, "With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation."3 For this is the Creed which ye are to rehearse and to repeat in answer. These words which ye have heard are in the Divine Scriptures scattered up and down: but thence gathered and reduced into one, that the memory of slow persons might not be distressed; that every person may be able to say, able to hold, what he believes. For have ye now merely heard that God is Almighty? But ye begin to have him for your father, when ye have been born by the church as your Mother.
2. Of this, then, ye have now received, have meditated, and having meditated have held, that ye should say, " I believe in God the Father Almighty." God is Almighty, and yet, though Almighty, He cannot die, cannot be deceived, cannot lie; and, as the Apostle says, ' ' cannot deny Himself. " 4 How many things that He cannot do, and yet is Almighty! yea therefore is Almighty, because He cannot do these things. For if He could die, He were not Almighty; if to lie, if to be deceived, if to do unjustly, were possible for Him, He were not Almighty: because if this 1 Symbolum. 3 Rom. x. io.
were in Him, He should not be worthy to be Almighty. To our Almighty Father, it is quite impossible to sin. He does whatsoever He will: that is Omnipotence. He does whatsoever He rightly will, whatsoever He justly will: but whatsoever is evil to do, He wills not. There is no resisting one who is Almighty, that He should not do what He will. It was He Who made heaven and earth, the sea, and all that in them is, invisible and visible. Invisible such as are in heaven, thrones, dominions, principalities, powers, archangels, angels: all, if we shall live aright, our fellow-citizens. He made in heaven the things visible; the sun, the moon, the stars. With its terrestrial animals He adorned the earth, filled the air with things that fly, the land with them that walk and creep, the sea with them that swim: all He filled with their own proper creatures. He made also man after His own image and likeness, in the mind: for in that is the image of God. This is the reason why the mind cannot be comprehended even by itself, because in it is the image of God. To this end were we made, that over the other creatures we should bear rule: but through sin in the first man we fell, and are all come into an inheritance of death. We were brought low, became mortal, were filled with fears, with errors: this by desert of sin: with which desert and guilt is every man born.5 This is the reason why, as ye have seen to-day, as ye know, even little children undergo exsufflation, exorcism; to drive away from them the power of the devil their enemy, which deceived man that it might possess mankind. It is not then the creature of God that in infants undergoes exorcism or exsufflation: but he under whom are all that are born with sin; for he is the first6 of sinners. And for this cause by reason of one 5 Gen. i-iii.
6 Princeps.
3/0 who fell and brought all into death, there was sent One without sin, Who should bring unto life, by delivering them from sin, all that believe on Him.
3. For this reason we believe also in His Son, that is to say, God the Father Almighty's, " His Only Son, our Lord." When thou hearest of the Only Son of God, acknowledge Him God. For it could not be that God's Only Son should not be God. What He is, the same did He beget, though He is not that Person Whom He begot. If He be truly Son, He is that which the Father is; if He be not that which the Father is, He is not truly Son. Observe mortal and earthly creatures: what each is, that it engendereth. Man begets not an ox, sheep begets not dog, nor dog sheep. Whatever it be that begetteth, that which it is, it begetteth. Hold ye therefore boldly, firmly, faithfully, that the Begotten of God the Father is what Himself is, Almighty. These mortal creatures engender by corruption. Does God so beget? He that is begotten mortal generates that which himself is; the Immortal generates what He is: corruptible begets corruptible, Incorruptible begets Incorruptible: the corruptible begets corruptibly, Incorruptible, Incorruptibly: yea, so begetteth what Itself is, that One begets One, and therefore Only. Ye know, that when I pronounced to you the Creed, so I said, and so ye are boundento believe; that we " believe in God the Father Almighty, and in Jesus Christ His Only Son." Here too, when thou believest that He is the Only, believe Him Almighty: for it is not to be thought that God the Father does what He will, and God the Son does not what He will.
One Will of Father and Son, because one Nature. For it is impossible for the will of the Son to be any whit parted from the Father's will. God and God; both one God: Almighty and Almighty; both One Almighty.