Against the Epistle of Manichæus, Called…

 St. AUGUSTIN:

 Chapter 1.—To Heal Heretics is Better Than to Destroy Them.

 Chapter 2.—Why the Manichæans Should Be More Gently Dealt with.

 Chapter 3.—Augustin Once a Manichæan.

 Chapter 4.—Proofs of the Catholic Faith.

 Chapter 5.—Against the Title of the Epistle of Manichæus.

 Chapter 6.—Why Manichæus Called Himself an Apostle of Christ.

 Chapter 7.—In What Sense the Followers of Manichæus Believe Him to Be the Holy Spirit.

 Chapter 8.—The Festival of the Birth-Day of Manichæus.

 Chapter 9.—When the Holy Spirit Was Sent.

 Chapter 10.—The Holy Spirit Twice Given.

 Chapter 11.—Manichæus Promises Truth, But Does Not Make Good His Word.

 Chapter 12.—The Wild Fancies of Manichæus. The Battle Before the Constitution of the World.

 Chapter 13.—Two Opposite Substances. The Kingdom of Light. Manichæus Teaches Uncertainties Instead of Certainties.

 Chapter 14.—Manichæus Promises the Knowledge of Undoubted Things, and Then Demands Faith in Doubtful Things.

 Chapter 15.—The Doctrine of Manichæus Not Only Uncertain, But False. His Absurd Fancy of a Land and Race of Darkness Bordering on the Holy Region and

 Chapter 16.—The Soul, Though Mutable, Has No Material Form. It is All Present in Every Part of the Body.

 Chapter 17.—The Memory Contains the Ideas of Places of the Greatest Size.

 Chapter 18.—The Understanding Judges of the Truth of Things, and of Its Own Action.

 Chapter 19.—If the Mind Has No Material Extension, Much Less Has God.

 Chapter 20.—Refutation of the Absurd Idea of Two Territories.

 Chapter 21.—This Region of Light Must Be Material If It is Joined to the Region of Darkness. The Shape of the Region of Darkness Joined to the Region

 Chapter 22.—The Form of the Region of Light the Worse of the Two.

 Chapter 23.—The Anthropomorphites Not So Bad as the Manichæans.

 Chapter 24.—Of the Number of Natures in the Manichæan Fiction.

 Chapter 25.—Omnipotence Creates Good Things Differing in Degree. In Every Description Whatsoever of the Junction of the Two Regions There is Either Im

 Chapter 26.—The Manichæans are Reduced to the Choice of a Tortuous, or Curved, or Straight Line of Junction. The Third Kind of Line Would Give Symmetr

 Chapter 27.—The Beauty of the Straight Line Might Be Taken from the Region of Darkness Without Taking Anything from Its Substance. So Evil Neither Tak

 Chapter 28.—Manichæus Places Five Natures in the Region of Darkness.

 Chapter 29.—The Refutation of This Absurdity.

 Chapter 30.—The Number of Good Things in Those Natures Which Manichæus Places in the Region of Darkness.

 Chapter 31.—The Same Subject Continued.

 Chapter 32.—Manichæus Got the Arrangement of His Fanciful Notions from Visible Objects.

 Chapter 33.—Every Nature, as Nature, is Good.

 Chapter 34.—Nature Cannot Be Without Some Good. The Manichæans Dwell Upon the Evils.

 Chapter 35.—Evil Alone is Corruption. Corruption is Not Nature, But Contrary to Nature. Corruption Implies Previous Good.

 Chapter 36.—The Source of Evil or of Corruption of Good.

 Chapter 37.—God Alone Perfectly Good.

 Chapter 38.—Nature Made by God Corruption Comes from Nothing.

 Chapter 39.—In What Sense Evils are from God.

 Chapter 40.—Corruption Tends to Non-Existence.

 Chapter 41.—Corruption is by God’s Permission, and Comes from Us.

 Chapter 42.—Exhortation to the Chief Good.

 Chapter 43.—Conclusion.

Chapter 5.—Against the Title of the Epistle of Manichæus.

6. Let us see then what Manichæus teaches me; and particularly let us examine that treatise which he calls the Fundamental Epistle, in which almost all that you believe is contained. For in that unhappy time when we read it we were in your opinion enlightened. The epistle begins thus:—"Manichæus, an apostle of Jesus Christ, by the providence of God the Father. These are wholesome words from the perennial and living fountain." Now, if you please, patiently give heed to my inquiry. I do not believe Manichæus to be an apostle of Christ. Do not, I beg of you, be enraged and begin to curse. For you know that it is my rule to believe none of your statements without consideration. Therefore I ask, who is this Manichæus? You will reply, An apostle of Christ. I do not believe it. Now you are at a loss what to say or do; for you promised to give knowledge of the truth, and here you are forcing me to believe what I have no knowledge of. Perhaps you will read the gospel to me, and will attempt to find there a testimony to Manichæus. But should you meet with a person not yet believing the gospel, how would you reply to him were he to say, I do not believe? For my part, I should not believe the gospel except as moved by the authority of the Catholic Church.5 [This is one of the earliest distinct assertions of the dependence of the Scriptures for authority on the Church.—A.H.N.] So when those on whose authority I have consented to believe in the gospel tell me not to believe in Manichæus, how can I but consent? Take your choice. If you say, Believe the Catholics: their advice to me is to put no faith in you; so that, believing them, I am precluded from believing you;—If you say, Do not believe the Catholics: you cannot fairly use the gospel in bringing me to faith in Manichæus; for it was at the command of the Catholics that I believed the gospel;—Again, if you say, You were right in believing the Catholics when they praised the gospel, but wrong in believing their vituperation of Manichæus: do you think me such a fool as to believe or not to believe as you like or dislike, without any reason? It is therefore fairer and safer by far for me, having in one instance put faith in the Catholics, not to go over to you, till, instead of bidding me believe, you make me understand something in the clearest and most open manner. To convince me, then, you must put aside the gospel. If you keep to the gospel, I will keep to those who commanded me to believe the gospel; and, in obedience to them, I will not believe you at all. But if haply you should succeed in finding in the gospel an incontrovertible testimony to the apostleship of Manichæus, you will weaken my regard for the authority of the Catholics who bid me not to believe you; and the effect of that will be, that I shall no longer be able to believe the gospel either, for it was through the Catholics that I got my faith in it; and so, whatever you bring from the gospel will no longer have any weight with me. Wherefore, if no clear proof of the apostleship of Manichæus is found in the gospel, I will believe the Catholics rather than you. But if you read thence some passage clearly in favor of Manichæus, I will believe neither them nor you: not them, for they lied to me about you; nor you, for you quote to me that Scripture which I had believed on the authority of those liars. But far be it that I should not believe the gospel; for believing it, I find no way of believing you too. For the names of the apostles, as there recorded,6 Matt. x. 2-4; Mark iii. 13-19; Luke vi. 13-18. do not include the name of Manichæus. And who the successor of Christ’s betrayer was we read in the Acts of the Apostles;7 Acts i. 26. which book I must needs believe if I believe the gospel, since both writings alike Catholic authority commends to me. The same book contains the well-known narrative of the calling and apostleship of Paul.8 Acts ix. Read me now, if you can, in the gospel where Manichæus is called an apostle, or in any other book in which I have professed to believe. Will you read the passage where the Lord promised the Holy Spirit as a Paraclete, to the apostles? Concerning which passage, behold how many and how great are the things that restrain and deter me from believing in Manichæus.