Book XX.
Book XX.
Faustus repels the charge of sun-worship, and maintains that while the Manichaeans believe that God's power dwells in the sun and his wisdom in the moon, they yet worship one deity, Father, Son, and Holy Spirit. They are not a schism of the Gentiles, nor a sect. Augustin emphasizes the charge of polytheism, and goes into an elaborate comparison of Manichaean and pagan mythology.
1. Faustus said: You ask why we worship quire into the matter, that we may see whether the sun, if we are a sect or separate religion, the name of Gentiles is more applicable to and not Pagans, or merely a schism of the you or to us. Perhaps, in giving you in a Gentiles. It may therefore be as well to in a friendly way this simple account of my faith, I shall appear to be making an apology for it, as if I were ashamed, which God forbid, of doing homage to the divine luminaries. You may take it as you please; but I shall not regret what I have done if I succeed in conveying to some at least this much knowledge, that our religion has nothing in common with that of the Gentiles.
2. We worship, then, one deity under the threefold appellation of the Almighty God the Father, and his son Christ, and the Holy Spirit. While these are one and the same, we believe also that the Father properly dwells in the highest or principal light, which Paul calls "light inaccessible,"(1) and the Son in his second or visible light. And as the Son is himself twofold, according to the apostle, who speaks of Christ as the power of God and the wisdom of God,(2) we believe that His power dwells in the sun, and His wisdom in the moon. We also believe that the Holy Spirit, the third majesty, has His seat and His home in the whole circle of the atmosphere. By His influence and spiritual infusion, the earth conceives and brings forth the mortal Jesus, who, as hanging from every tree, is the life and salvation of men.(3) Though you oppose, these doctrines so violently, your religion resembles ours in attaching the same sacredness to the bread and wine that we do to everything. This is our belief, which you will have an opportunity of hearing more of, if you wish to do so. Meanwhile there is some force in the consideration that you or any one that is asked where his God dwells, will say that he dwells in light; so that the testimony in favor of my worship is almost universal.
3. As to your calling us a schism of the Gentiles, and not a sect, I suppose the word schism applies to those who have the same doctrines and worship as other people, and only choose to meet separately. The word sect, again, applies to those whose doctrine is quite unlike that of others, and who have made a form of divine worship peculiar to themselves. If this is what the words mean, in the first place, in our doctrine and worship we have no resemblance to the Pagans. We shall see presently whether you have. The Pagan doctrine is, that all things good and evil, mean and glorious, fading and unfading, changeable and unchangeable, material and divine, have only one principle. In opposition to this, my belief is that God is the principle of all good things, and Hyle [matters] of the opposite. Hyle is the name given by our master in divinity to the principle or nature of evil. The Pagans accordingly think it right to worship God with altars, and shrines, and images, and sacrifices, and incense. Here also my practice differs entirely from theirs: for I look upon myself as a reasonable temple of God, if I am worthy to be so; and I consider Christ his Son as the living image of his living majesty; and I hold a mind well cultivated to be the true altar, and pure and simple prayers to be the true way of paying divine honors and of offering sacrifices. Is this being a schism of the Pagans?
4. As regards the worship of the Almighty God, you might call us a schism of the Jews, for all Jews are bold enough to profess this worship, were it not for the difference in the form of our worship, though it may be questioned whether the Jews really worship the Almighty. But the doctrine I have mentioned is common to the Pagans in their worship of the sun, and to the Jews in their worship of the Almighty. Even in relation to you, we are not properly a schism, though we acknowledge Christ and worship Him; for our worship and doctrine are different from yours. In a schism, little or no change is made from the original; as, for instance, you, in your schism from the Gentiles, have brought with you the doctrine of a single principle, for you believe that all things are of God. The sacrifices you change into love-feasts, the idols into martyrs, to whom you pray as they do to their idols. You appease the shades of the departed with wine and food. You keep the same holidays as the Gentiles; for example, the calends and the solstices. In your way of living you have made no change. Plainly you are a mere schism; for the only difference from the original is that you meet separately. In this you have followed the Jews, who separated from the Gentiles, but differed only in not having images. For they used temples, and sacrifices, and altars. and a priesthood, and the whole round of ceremonies the same as those of the Gentiles, only more superstitious. Like the Pagans, they believe in a single principle; so that both you and the Jews are schisms of the Gentiles. for you have the same faith, and nearly the same worship, and you call yourselves sects only because you meet separately. The fact is, there are only two sects, the Gentiles and ourselves. We and the Gentiles are as contrary in our belief as truth and falsehood, day and night, poverty and wealth, health and sickness. You, again, are not a sect in relation either to truth or to error. You are merely a schism and a schism not of truth, but of error.
5. Augustin replied: O hateful mixture of ignorance and cunning! Why do you put arguments in the mouth of your opponent, which no one that knows you would use? We do not call you Pagans, or a schism of Pagans; but we say that you resemble them in worshipping many gods. But you are far worse than Pagans, for they worship things which exist, though they should not be worshipped: for idols have an existence, though for salvation they are nought. So, to worship a tree with prayers, instead of improving it by cultivation, is not to worship nothing, but to worship in a wrong way. When the apostle says that "the things which the Gentiles sacrifice, they sacrifice to demons, and not to God,"(4) he means that these demons exist to whom the sacrifices are made, and with whom he wishes us not to be partakers. So, too, heaven and earth, the sea and air, the sun and moon, and the other heavenly bodies, are all objects which have a sensible existence. When the Pagans worship these as gods, or as parts of one great God (for some of them identify the universe with the Supreme Deity), they worship things which have an existence. In arguing with Pagans, we do not deny the existence of these things, but we say that they should not be worshipped; and we recommend the worship of the invisible Creator of all these things, in whom alone man can find the happiness which all allow that he desires. To those, again, who worship what is invisible and immaterial, but still is created, as the soul or mind of man, we say that happiness is not to be found in the creature even under this form, and that we must worship the true God, who is not only invisible, but unchangeable; for He alone is to be worshipped, in the enjoyment of whom the worshipper finds happiness, and without whom the soul must be wretched, whatever else it possesses. You, on the other hand, who worship things which have no existence at all except in your fictitious legends, would be nearer true piety and religion if you were Pagans, or if you were worshippers of what has an existence, though not a proper object of worship. In fact, you do not properly worship the sun, though he carries your prayers with him in his course round the heavens.
6. Your statements about the sun himself are so false and absurd, that if he were to repay you for the injury done to him, he would scorch you to death. First of all, you call the sun a ship, so that you are not only astray worlds off, as the saying is, but adrift. Next, while every one sees that the sun is round, which is the form corresponding from its perfection to his position among the heavenly bodies, you maintain that he is triangular, that is, that his light shines on the earth through a triangular window in heaven. Hence it is that you bend and bow your heads to the sun, while you worship not this visible sun, but some imaginary ship which you suppose to be shining through a triangular opening. Assuredly this ship would never have been heard of, if the words required for the composition of heretical fictions had to be paid for, like the wood required for the beams of a ship. All this is comparatively harmless, however ridiculous or pitiable. Very different is your wicked fancy about youths of both sexes proceeding from this ship, whose beauty excites eager desire in the princes and princesses of darkness; and so the members of your god are released from this humiliating confinement in the members of the race of darkness, by means of sinful passion and sensual appetite. And to these filthy rags of yours you would unite the mystery of the Trinity; for you say that the Father dwells in a secret light, the power of the Son in the sun, and His wisdom in the moon, and the Holy Spirit in the air.
7. As for this threefold or rather fourfold fiction, what shall I say of the secret light of the Father, but that you can think of no light except what you have seen? From your knowledge of visible light, with which beasts and insects as well as men are familiar, you form some vague idea in your mind, and call it the light in Which God the Father dwells with His subjects. How can you distinguish between the light by which we see, and that by which we understand, when, according to your ideas, to understand truth is nothing else than to form the conception of material forms, either finite or in some cases infinite; and you actually believe in these wild fancies? It is manifest that the act of my mind in thinking of your region of light which has no existence, is entirely different from my conception of Alexandria, which exists, though I have not seen it. And, again, the act of forming a conception of Alexandria, which I have never seen, is very different from thinking of Carthage, which I know. But this difference is insignificant as compared with that between my thinking of material things which I know from seeing them, and my understanding justice, chastity, faith, truth, love, goodness, and things of this nature. Can you describe this intellectual light, which gives us a clear perception of the distinction between itself and other things, as well as of the distinction between those things themselves? And yet even this is not the sense in which it can be said that God is light, for this light is created, whereas God is the Creator; the light is made, and He is the Maker; the light is changeable. For the intellect changes from dislike to desire, from ignorance to knowledge, from forgetfulness to recollection; whereas God remains the same in will, in truth, and in eternity. From God we derive the beginning of existence, the principle of knowledge, the law of affection. From God all animals, rational and irrational, derive the nature of their life, the capacity of sensation, the faculty of emotion. From God all bodies derive their subsistence in extension, their beauty in number, and their order in weight. This light is one divine being, in an inseparable triune existence; and yet, without supposing the assumption of any bodily form, you assign to separate places parts of the immaterial, spiritual, anti unchangeable substance. And instead of three places for the Trinity, you have four: one, the light inaccessible, which you know nothing about, for the Father; two, the sun and moon, for the Son; and again one, the circle of the atmosphere, for the Holy Spirit. Of the inaccessible light of the Father I shall say nothing further at present, for orthodox believers do not separate the Son and the Spirit from the Father in relation to this light.
8. It is difficult to understand how you have been taken with the absurd idea of placing the power of the Son in the sun, and His wisdom in the moon. For, as the Son remains inseparably in the Father, His wisdom and power cannot be separated from one another, so that one should be in the sun and the other in the moon. Only material things can be thus assigned to separate places. If you only understood this, it would have prevented you from taking the productions of a diseased fancy as the material for so many fictions. But there is inconsistency and improbability as well as falsehood in your ideas. For, according to you, the seat of wisdom is inferior in brightness to the seat of power. Now energy and productiveness are the qualities of power, whereas light teaches and manifests; so that if the sun had the greater heat, and the moon the greater light, these absurdities might appear to have some likelihood to men of carnal minds, who know nothing except through material conceptions. From the connection between great heat and motion, they might identify power with heat; while light from its brightness, and as making things discernible, they might represent wisdom. But what folly as well as profanity, in placing power in the sun, which excels so much in light, and wisdom in the moon, which is so inferior in brightness! And while you separate Christ from Himself, you do not distinguish between Christ and the Holy Spirit; whereas Christ is one, the power of God, and the wisdom of God, and the Spirit is a distinct person. But according to you, the air, which you make the seat of the Spirit, fills and pervades the universe. So the sun and moon in their course are always united to the air. But the moon approaches the sun at one time, and recedes from it at another. So that, if we may believe you, or rather, if we may allow ourselves to be imposed on by you, wisdom recedes from power by half the circumference of a circle, and again approaches it by the other half. And when wisdom is full, it is at a distance from power. For when the moon is full, the distance between the two bodies is so great, that the moon rises in the east while the sun is setting in the west. But as the loss of power produces weakness, the fuller the moon is, the weaker must wisdom be. If, as is certainly true, the wisdom of God is unchangeable in power, and the power of God unchangeable in wisdom, how can you separate them so as to assign them to different places? And how can the place be different when the substance is the same? Is this not the infatuation of subjection to material fancies; showing such a want of power and wisdom that your wisdom is as weak as your power is foolish? This execrable absurdity would divide Christ between the sun and the moon,-His power in one, and His wisdom in the other; so that He would be incomplete in both, lacking wisdom in the sun, and power in the moon, while in both He supplies youths, male and female, to excite the affection of the princes and princesses of darkness. Such are the tenets which you learn and profess. Such is the faith which directs your conduct. And can you wonder that you are regarded with abhorrence?
9. But besides your errors regarding these conspicuous and familiar luminaries, which you worship not for what they are, but for what your wild fancy makes them to be, your other absurdities are still worse than this. Your illustrious World-bearer, and Atlas who helps to hold him up, are unreal beings. Like innumerable other creatures of your fancy, they have no existence, and yet you worship them. For this reason we say that you are worse than Pagans, while you resemble them in worshipping many gods. You are worse, because, while they worship things which exist though they are not gods, you worship things which are neither gods nor anything else, for they have no existence. The Pagans, too, have fables, but they know them to be fables; and either look upon them as amusing poetical fancies, or try to explain them as representing the nature of things, or the life of man. Thus they say that Vulcan is lame, because flame in common fire has an irregular motion: that Fortune is blind, because of the uncertainty of what are called fortuitous occurrences: that there are three Fates, with distaff, and spindle, and fingers spinning wool into thread, because there are three times,-the past, already spun and wound on the spindle; the present, which is passing through the fingers of the spinner; and the future, still in wool bound to the distaff, and soon to pass through the fingers to the spindle, that is, through the present into the future: and that Venus is the wife of Vulcan, because pleasure has a natural connection with heat; and that she is the mistress of Mars, because pleasure is not properly the companion of warriors: and that Cupid is a boy with wings and a bow, from the wounds inflicted by thoughtless, inconstant passion in the hearts of unhappy beings: and so with many other fables. The great absurdity is in their continuing to worship these beings, after giving such explanations; for the worship without the explanations, though criminal, would be a less heinous crime. The very explanations prove that they do not worship that God, the enjoyment of whom can alone give happiness, but things which He has created. And even in the creature they worship not only the virtues, as in Minerva, who sprang from the head of Jupiter, and who represents prudence,-a quality of reason which, according to Plato, has its seat in the head,-but their vices, too, as in Cupid. Thus one of their dramatic poets says, "Sinful passion, in favor of vice, made Love a god."(5) Even bodily evils had temples in Rome, as in the case of pallor and fever. Not to dwell on the sin of the worshippers of these idols, who are in a way affected by the bodily forms, so that they pay homage to them as deities, when they see them set up in some lofty place, and treated with great honor and reverence, there is greater sin in the very explanations which are intended as apologies for these dumb, and deaf, and blind, and lifeless objects. Still, though, as I have said, these things are nothing in the way of salvation or of usefulness, both they and the things they are said to represent are real existences. But your First Man, warring with the five elements; and your Mighty Spirit, who constructs the world from the captive bodies of the race of darkness, or father from the members of your god in subjection and bondage; and your World-holder, who has in his hand the remains of these members, and who bewails the capture and bondage and pollution of the rest; and your giant Atlas, who keeps up the World-holder on his shoulders, lest he should from weariness throw away his burden, and so prevent the completion of the final imitation of the mass of darkness, which is to be the last scene in your drama;-these and countless other absurdities are not represented in painting or sculpture, or in any explanation; and yet you believe and worship things which have no existence, while you taunt the Christians with being credulous for believing in realities with a faith which pacifies the mind under its influence. The objects of your worship can be shown to have no existence by many proofs, which I do not bring forward here, because, though I could without difficulty discourse philosophically on the construction of the world, it would take too long to do so here. One proof suffices. If these things are real, God must be subject to change, and corruption, and contamination; a supposition as blasphemous as it is irrational. All these things, therefore, are vain, and false, and unreal. Thus you are much worse than those Pagans, with whom all are familiar, and who still preserve traces of their old customs, of which they themselves are ashamed; for while they worship things which are not gods, you worship things which do not exist.
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