On the Profit of Believing.

 Retract . i. cap. 14. Moreover now at Hippo-Regius as Presbyter I wrote a book on the Profit of Believing , to a friend of mine who had been taken in

 1. IF, Honoratus, a heretic, and a man trusting heretics seemed to me one and the same, I should judge it my duty to remain silent both in tongue and

 2. It is then my purpose to prove to you, if I can, that the Manichees profanely and rashly inveigh against those, who, following the authority of the

 3. But why do I not make answer to myself, that these fair and clever similies, and charges of this nature may be poured forth against all who are tea

 4. For you well know that the Manichees move the unlearned by finding fault with the Catholic Faith, and chiefly by rending in pieces and tearing the

 5. All that Scripture therefore, which is called the Old Testament, is handed down fourfold to them who desire to know it, according to history, accor

 6. All these ways our Lord Jesus Christ and His Apostles used. For when it had been objected that His disciples had plucked the ears of corn on the sa

 7. And further, analogy, whereby the agreement of both Testaments is plainly seen, why shall I say that all have made use of, to whose authority they

 8. For that both history of the Old Testament, and ætiology, and analogy are found in the New Testament, has been, as I think, sufficiently proved: it

 9. Here therefore these men too evil, while they essay to make void the Law, force us to approve these Scriptures. For they mark what is said, that th

 10. But, passing over in the mean while the depth of knowledge, to deal with you as I think I ought to deal with my intimate friend that is, as I hav

 11. And, this being so, hear also just so many conditions and differences of the same Scriptures. For it must be that just so many meet us. For either

 12. Wherefore I would that they would tell me, in what kind they place the, supposed, error of the Catholic Church. If in the first, it is altogether

 13. I call to witness, Honoratus, my conscience, and God Who hath His dwelling in pure souls, that I account nothing more prudent, chaste, and religio

 14. But now I will proceed with what I have begun, if I can, and I will so treat with you, as not in the mean while to lay open the Catholic Faith, bu

 15. Put the case that we have not as yet heard a teacher of any religion. Lo we have undertaken a new matter and business. We must seek, I suppose, th

 16. But it will be said, the truth is with some few therefore you already know what it is, if you know with whom it is. Said I not a little above, th

 17. “But they seemed there to make absurd statements.” On whose assertion? Forsooth on that of enemies, for whatever cause, for whatever reason, for t

 18. But in truth was there either decree of any law, or power of gainsayers, or vile character of persons consecrated, or shameful report, or newness

 19. The case standing thus, suppose, as I said, that we are now for the first time seeking unto what religion we shall deliver up our souls, for it to

 20. Having then laid down these principles, which, as I think, are so just that I ought to win this cause before you, let who will be my adversary, I

 21. This, you will say, is ridiculous, whereas all profess to hold and teach this: all heretics make this profession, I cannot deny it but so, as tha

 22. But perhaps you seek to have some reason given you on this very point, such as may persuade you, that you ought not to be taught by reason before

 23. But you will say, consider now whether we ought to believe in religion. For, although we grant that it is one thing to believe, another to be cred

 24. But you say, Were it not better that you should give me a reason, that, wherever, that shall lead me, I may follow without any rashness? Perhaps i

 25. Wherefore it now remains to consider, in what manner we ought not to follow these, who profess that they will lead by reason. For how we may witho

 26. For I ask, if what is not known must not be believed, in what way may children do service to their parents, and love with mutual affection those w

 27. But now hear, what I trust I shall by this time more easily persuade you of. In a matter of religion, that is, of the worship and knowledge of God

 28. Here again arises a very difficult question. For in what way shall we fools be able to find a wise man, whereas this name, although hardly any one

 29. Therefore this so vast difficulty, since our enquiry is about religion, God alone can remedy: nor indeed, unless we believe both that He is, and t

 30. Wherefore that heretic, (inasmuch as our discourse is of those who wish to be called Christians,) I ask you, what reason he alleges to me? What is

 31. What, that all heretics exhort us to believe in Christ? Can they possibly be more opposed to themselves? And in this matter they are to be pressed

 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 ce

 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 discer

 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 t

 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

 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 yo

25. Wherefore it now remains to consider, in what manner we ought not to follow these, who profess that they will lead by reason. For how we may without fault follow those who bid us to believe, hath been already said: but unto these who make promises of reason certain think that they come, not only without blame, but also with some praise: but it is not so. For there are two (classes of) persons, praiseworthy in religion; one of those who have already found, whom also we must needs judge most blessed; another of those who are seeking with all earnestness and in the right way. The first, therefore, are already in very possession, the other on the way, yet on that way whereby they are most sure to arrive.45 There are three other kinds of men altogether to be disapproved of and detested. One is of those who hold an opinion,46 that is, of those who think that they know what they know not. Another is of those who are indeed aware that they know not, but do not so seek as to be able to find. A third is of those who neither think that they know, nor wish to seek. There are also three things, as it were bordering upon one another, in the minds of men well worth distinguishing; understanding, belief, opinion. And, if these be considered by themselves, the first is always without fault, the second sometimes with fault, the third never without fault. For the understanding of matters great, and honorable, and even divine, is most blessed.47 But the understanding of things unnecessary is no injury; but perhaps the learning was an injury, in that it took up the time of necessary matters. But on the matters themselves that are injurious, it is not the understanding, but the doing or suffering them, that is wretched. For not, in case any understand how an enemy may be slain without danger to himself, is he guilty from the mere understanding, not the wish; and, if the wish be absent, what can be called more innocent? But belief is then worthy of blame, when either any thing is believed of God which is unworthy of Him, or any thing is over easily believed of man. But in all other matters if any believe aught, provided he understand that he knows it not, there is no fault. For I believe that very wicked conspirators were formerly put to death by the virtue of Cicero; but this I not only know not, but also I know for certain that I can by no means know. But opinion is on two accounts very base; in that both he who hath persuaded himself that he already knows, cannot learn; provided only it may be learnt; and in itself rashness is a sign of a mind not well disposed. For even if any suppose that he know what I said of Cicero, (although it be no hindrance to him from learning, in that the matter itself is incapable of being grasped by any knowledge;) yet, (in that he understands not that there is a great difference, whether any thing be grasped by sure reason of mind, which we call understanding, or whether for practical purposes it be entrusted to common fame or writing, for posterity to believe it,) he assuredly errs, and no error is without what is base. What then we understand, we owe to reason; what we believe, to authority; what we have an opinion on, to error.48 But every one who understands also believes, and also every one who has an opinion believes; not every one who believes understands, no one who has an opinion understands. Therefore if these three things be referred unto the five kinds of men, which we mentioned a little above; that is, two kinds to be approved, which we set first, and three that remain faulty; we find that the first kind, that of the blessed, believe the truth itself; but the second kind, that of such as are earnest after, and lovers of, the truth, believe authority. In which kinds, of the two, the act of belief is praiseworthy. But in the first of the faulty kinds, that is, of those who have an opinion that they know what they know not, there is an altogether faulty credulity. The other two kinds that are to be disapproved believe nothing, both they who seek the truth despairing of finding it, and they who seek it not at all. And this only in matters which pertain unto any system of teaching. For in the other business of life, I am utterly ignorant by what means a man can believe nothing. Although in the case of those also they who say that in practical matters they follow probabilities, would seem rather to be unable to know than unable to believe. For who believes not what he approves?49 or how is what they follow probable, if it be not approved? Wherefore there may be two kinds of such as oppose the truth: one of those who assail knowledge alone, not faith; the other of those who condemn both: and yet again, I am ignorant whether these can be found in matters of human life. These things have been said, in order that we might understand, that, in retaining faith, even of those things which as yet we comprehend not, we are set free from the rashness of such as have an opinion. For they, who say that we are to believe nothing but what we know, are on their guard against that one name “opining,”50 which must be confessed to be base and very wretched, but, if they consider carefully that there is a very great difference, whether one think that he knows, or moved by some authority believe that which he understands that he knows not, surely he will escape the charge of error, and inhumanity, and pride.