CHAP. XXIX.-Of the authority of the Scriptures. PAGE OF THE MORALS OF THE CATHOLIC CHURCH.' [DE MORIBUS ECCLESIÆ CATHOLICE]. A.D. 388. IT IS LAID DOWN AT THE OUTSET THAT THE CUSTOMS OF THE HOLY LIFE OF THE CHURCH SHOULD BE REFERRED TO THE CHIEF GOOD OF MAN, THAT IS, GOD. WE MUST SEEK AFTER GOD WITH SUPREME AFFECTION; AND THIS DOCTRINE IS SUPPORTED IN THE CATHOLIC CHURCH BY THE AUTHORITY OF BOTH TESTAMENTS. THE FOUR VIRTUES GET THEIR NAMES FROM DIFFERENT FORMS OF THIS LOVE. THEN FOLLOW THE DUTIES OF LOVE TO OUR NEIGHBOR. IN THE CATHOLIC CHURCH WE FIND EXAMPLES OF CONTINENCE AND OF TRUE CHRISTIAN CONDUCT. い CHAP. I.--HOW THE PRETENSIONS OF THE MAN- CH.EAN FALSEHOODS. of the obstructions which made it difficult to reach the meaning. This commonly happens as regards the holy books of the Old Testament, if only the man who meets with diffi 1. ENOUGH, probably, has been done in our other books in the way of answering the ig-culties applies to a pious teacher, and not to norant and profane attacks which the Mari-a profane critic, and if he begins his inquiries I chæans make on the law, which is called the from a desire to find truth, and not in rash Old Testament, in a spirit of vainglorious opposition. And should the inquirer meet boasting, and with the approval of the unin- with some, whether bishops or presbyters, or structed. Here, too, I may shortly touch any officials or ministers of the Catholic Church, who either avoid in all cases opening upon the subject. For every one with average intelligence can easily see that the ex-up mysteries, or, content with simple faith, planation of the Scriptures should be sought have no desire for more recondite knowledge, for from those who are the professed teachers he must not despair of finding the knowledge of the Scriptures; and that it may happen, and indeed always happens, that many things seem absurd to the ignorant, which, when they are explained by the learned, appear all the more excellent, and are received in the explanation with the greater pleasure on account of the truth in a case where neither are all dressed, nor are all inquirers worthy of learnabie to teach to whom the inquiry is ading the truth. Diligence and piety are both necessary: on the one hand, we must have knowledge to find truth, and, on the other hand, we must deserve to get the knowledge. 2. But as the Manichæans have two tricks for catching the unwary, so as to make them take them as teachers,-one, that of finding misunderstand or wish to be misunderstood, fault with the Scriptures, which they either the other, that of making a show of chastity and of notable abstinence,-this book shall contain our doctrine of life and morals ac- happily; and there is no human being but ascording to Catholic teaching, and will perhaps sents to this statement almost before it is make it appear how easy it is to pretend to made. But the title happy cannot, in my virtue, and how difficult to possess virtue. I opinion, belong either to him who has not will refrain, if I can, from attacking their what he loves, whatever it may be, or to him weak points, which I know well, with the vio- who has what he loves if it is hurtful, or to lence with which they attack what they know him who does not love what he has, although nothing of; for I wish them, if possible, to be it is good in perfection. For one who seeks cured rather than conquered. And I will what he cannot obtain suffers torture, and one quote such testimonies from the Scriptures as who has got what is not desirable is cheated, they are bound to believe, for they shall be and one who does not seek for what is worth from the New Testament; and even from this seeking for is diseased. Now in all these I will take none of the passages which the cases the mind cannot but be unhappy, and Manichæans when hard pressed are accus-happiness and unhappiness cannot reside at tomed to call spurious, but passages which they are obliged to acknowledge and approve. And for every testimony from apostolic teaching I will bring a similar statement from the Old Testament, that if they ever become willing to wake up from their persistent enjoyment but having at hand the objects of dreams, and to rise towards the light of Christian faith, they may discover both how far from being Christian is the life which they profess, and how truly Christian is the Scripture which they cavil at. СНАР. 2. -НЕ BEGINS WITH ARGUMENTS, IN OF THE MANICHEANS. the same time in one man; so in none of these cases can the man be happy. I find, then, a fourth case, where the happy life exists,— when that which is man's chief good is both loved and possessed. For what do we call love? And no one can be happy who does not enjoy what is man's chief good, nor is there any one who enjoys this who is not happy. We must then have at hand our chief good, if we think of living happily. 5. We must now inquire what is man's chief good, which of course cannot be anything inferior to man himself. For whoever follows after what is inferior to himself, becomes himself inferior. But every man is bound to 3. Where, then, shall I begin? With au- follow what is best. Wherefore man's chief thority, or with reasoning? In the order of good is not inferior to man. Is it then somenature, when we learn anything, authority thing similar to man himself? It must be so, precedes reasoning. For a reason may seem if there is nothing above man which he is weak, when, after it is given, it requires au- capable of enjoying. But if we find somethority to confirm it. But because the minds thing which is both superior to man, and can of men are obscured by familiarity with dark-be possessed by the man who loves it, who ness, which covers them in the night of sins and evil habits, and cannot perceive in a way suitable to the clearness and purity of reason, there is most wholesome provision for bringing the dazzled eye into the light of truth under the congenial shade of authority. But since we have to do with people who are perverse in all their thoughts and words and actions, and who insist on nothing more than on beginning with argument, I will, as a concession to them, take what I think a wrong method in discussion. For I like to imitate, as far as I can, the gentleness of my Lord Jesus Christ, who took on Himself the evil of death itself, wishing to free us from it. can doubt that in seeking for happiness man should endeavor to reach that which is more excellent than the being who makes the endeavor. For if happiness consists in the enjoyment of a good than which there is nothing better, which we call the chief good, how can a man be properly called happy who has not yet attained to his chief good? or how can that be the chief good beyond which something better remains for us to arrive at? Such, then, being the chief good, it must be something which cannot be lost against the will. For no one can feel confident regarding a good which he knows can be taken from him, although he wishes to keep and cherish it. But if a man feels no confidence CHAP. 3. HAPPINESS IS IN THE ENJOYMENT regarding the good which he enjoys, how can he be happy while in such fear of losing it? OF MAN'S CHIEF GOOD. TWO CONDITIONS OF 4. How then, according to reason, ought man to live? We all certainly desire to live CHAP. 4.-MAN-WHAT? 6. Let us then see what is better than man. This must necessarily be hard to find, unless and body both, we must discover whether there is anything which goes before the soul itself, in following which the soul comes to the perfection of good of which it is capable in its own kind. If such a thing can be found, all uncertainty must be at an end, and we must pronounce this to be really and truly the chief good of man. 8. If, again, the body is man, it must be admitted that the soul is the chief good of man. But clearly, when we treat of morals, we first ask and examine what man is. I am not now called upon to give a definition of man. The question here seems to me to be, -since almost all agree, or at least, which is enough, those I have now to do with are of the same opinion with me, that we are made up of soul and body,-What is man? Is he both of these? or is he the body only, or the soul only? For although the things are two, soul and body, and although neither without the other could be called man (for the body would not be man without the soul, nor again when we inquire what manner of life must would the soul be man if there were not a be held in order to obtain happiness,-it is body animated by it), still it is possible that not the body to which the precepts are adone of these may be held to be man, and may dressed, it is not bodily discipline which we be called so. What then do we call man? discuss. In short, the observance of good Is he soul and body, as in a double harness, customs belongs to that part of us which inor like a centaur? Or do we mean the body quires and learns, which are the prerogatives only, as being in the service of the soul which of the soul; so, when we speak of attaining rules it, as the word lamp denotes not the to virtue, the question does not regard the light and the case together, but only the case, body. But if it follows, as it does, that the yet it is on account of the light that it is so body which is ruled over by a soul possessed called? Or do we mean only the mind, and of virtue is ruled both better and more honthat on account of the body which it rules, orably, and is in its greatest perfection in as horseman means not the man and the consequence of the perfection of the soul horse, but the man only, and that as em- which rightfully governs it, that which gives ployed in ruling the horse? This dispute is perfection to the soul will be man's chief not easy to settle; or, if the proof is plain, the good, though we call the body man. For if statement requires time. This is an ex- my coachman, in obedience to me, feeds and penditure of time and strength which we drives the horses he has charge of in the need not incur. For whether the name man most satisfactory manner, himself enjoying belongs to both, or only to the soul, the chief the more of my bounty in proportion to his good of man is not the chief good of the body; but what is the chief good either of both soul and body, or of the soul only, that is man's chief good. CHAP. 5.-MAN'S CHIEF GOOD IS NOT THE CHIEF GOOD OF THE SOUL. good conduct, can any one deny that the good condition of the horses, as well as that of the coachman, is due to me? So the question seems to me to be not, whether soul and body is man, or the soul only, or the body only, but what gives perfection to the soul; for when this is obtained, a man cannot but be either perfect, or at least much better than in the absence of this one thing. CHAP. 6.-VIRTUE GIVES PERFECTION TO THE SOUL; THE SOUL OBTAINS VIRTUE BY FOL- 7. Now if we ask what is the chief good of the body, reason obliges us to admit that it is that by means of which the body comes to be in its best state. But of all the things which invigorate the body, there is nothing better or greater than the soul. The chief good of the body, then, is not bodily pleasure, not 9. No one will question that virtue gives absence of pain, not strength, not beauty, not perfection to the soul. But it is a very proswiftness, or whatever else is usually reck-per subject of inquiry whether this virtue can oned among the goods of the body, but sim- exist by itself or only in the soul. Here ply the soul. For all the things mentioned again arises a profound discussion, needing the soul supplies to the body by its presence, and, what is above them all, life. Hence I conclude that the soul is not the chief good of man, whether we give the name of man to soul and body together, or to the soul alone. For as, according to reason, the chief good of the body is that which is better than the body, and from which the body receives vigor and life, so whether the soul itself is man, or soul lengthy treatment; but perhaps my summary will serve the purpose. God will, I trust, assist me, so that, notwithstanding our feebleness, we may give instruction on these great matters briefly as well as intelligibly. In either case, whether virtue can exist by itself without the soul, or can exist only in the soul, undoubtedly in the pursuit of virtue the soul follows after something, and this must be either the soul itself, or virtue, or something recourse to the instructions of those whom we else. But if the soul follows after itself in have reason to think wise. Thus far arguthe pursuit of virtue, it follows after a foolish ment brings us. For in human things reasonthing; for before obtaining virtue it is foolish. ing is employed, not as of greater certainty, Now the height of a follower's desire is to but as easier from use. But when we come reach that which he follows after. So the to divine things, this faculty turns away; it soul must either not wish to reach what it fol- cannot behold; it pants, and gasps, and burns lows after, which is utterly absurd and unrea-with desire; it falls back from the light of sonable, or, in following after itself while truth, and turns again to its wonted obscurity, foolish, it reaches the folly which it flees not from choice, but from exhaustion. What from. But if it follows after virtue in the a dreadful catastrophe is this, that the soul desire to reach it, how can it follow what does should be reduced to greater helplessness not exist? or how can it desire to reach what when it is seeking rest from its toil! So, it already possesses? Either, therefore, vir- when we are hasting to retire into darkness, it tue exists beyond the soul, or if we are not al- will be well that by the appointment of adorlowed to give the name of virtue except to able Wisdom we should be met by the friendly the habit and disposition of the wise soul, shade of authority, and should be attracted which can exist only in the soul, we must al- by the wonderful character of its contents, low that the soul follows after something else and by the utterances of its pages, which, in order that virtue may be produced in it- like shadows, typify and attemper the truth. self; for neither by following after nothing, nor by following after folly, can the soul, according to my reasoning, attain to wisdom. 10. This something else then, by following after which the soul becomes possessed of virtue and wisdom, is either a wise man or God. But we have said already that it must be something that we cannot lose against our will. No one can think it necessary to ask whether a wise man, supposing we are content to follow after him, can be taken from us in spite of our unwillingness or our persistence. God then remains, in following after whom we live well, and in reaching whom we live both well and happily. If any deny God's existence, why should I consider the method of dealing with them, when it is doubtful whether they ought to be dealt with at all? At any rate, it would require a different starting-point, a different plan, a different investigation from what we are now engaged in. I am now addressing those who do not deny the existence of God, and who, moreover, allow that human affairs are not disregarded by Him. For there is no one, I suppose, who makes any profession of religion but will hold that divine Providence cares at least for our souls. 12. What more could have been done for our salvation? What can be more gracious and bountiful than divine providence, which, when man had fallen from its laws, and, in just retribution for his coveting mortal things, had brought forth a mortal offspring, still did not wholly abandon him? For in this most righteous government, whose ways are strange and inscrutable, there is, by means of unknown connections established in the creatures subject to it, both a severity of punishment and a mercifulness of salvation. How beautiful this is, how great, how worthy of God, in fine, how true, which is all we are seeking for, we shall never be able to perceive, unless, beginning with things human and at hand, and holding by the faith and the precepts of true religion, we continue without turning from it in the way which God has secured for us by the separation of the patriarchs, by the bond of the law, by the foresight of the prophets, by the witness of the apostles, by the blood of the martyrs, and by the subjugation of the Gentiles. From this point, then, let no one ask me for my opinion, but let us rather hear the oracles, and submit our weak inferences to the announcements of Heaven.' CHAP. 7.-THE KNOWLEDGE OF GOD ΤΟ BE CHAP. 8. GOD IS THE CHIEF GOOD, WHOM WE 11. But how can we follow after Him whom we do not see? or how can we see Him, we who are not only men, but also men of weak understanding? For though God is seen not with the eyes but with the mind, where can such a mind be found as shall, while obscured by foolishness, succeed or even attempt to drink in that light? We must therefore have ARE TO SEEK AFTER WITH SUPREME AFFEC- 13. Let us see how the Lord Himself in the gospel has taught us to live; how, too, Paul the apostle,-for the_Manichæans dare not reject these Scriptures. Let us hear, O Christ, what chief end Thou dost prescribe to us; and that is evidently the chief end [Augustin's transition from his fine Platonizing discussion of virtue, the chief good, etc., to the patriarchs, the law, and the prophets is very fine rhetorically and apologetically.-A. H. N.] |