Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XIII/Chapter 1

Chapter 1.—The Attempt is Made to Distinguish Out of the Scriptures the Offices of Wisdom and of Knowledge. That in the Beginning of John Some Things that are Said Belong to Wisdom, Some to Knowledge. Some Things There are Only Known by the Help of Faith. How We See the Faith that is in Us. In the Same Narrative of John, Some Things are Known by the Sense of the Body, Others Only by the Reason of the Mind.

1. the book before this, viz. the twelfth of this work, we have done enough to distinguish the office of the rational mind in temporal things, wherein not only our knowing but our action is concerned, from the more excellent office of the same mind, which is employed in contemplating eternal things, and is limited to knowing alone. But I think it more convenient that I should insert somewhat out of the Holy Scriptures, by which the two may more easily be distinguished.

2. John the Evangelist has thus begun his Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without was Him not anything made that was made. In Him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through Him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us (and we beheld His glory, the glory as of the only-begotten of the Father), full of grace and truth.” This entire passage, which I have here taken from the Gospel, contains in its earlier portions what is immutable and eternal, the contemplation of which makes us blessed; but in those which follow, eternal things are mentioned in conjunction with temporal things. And hence some things there belong to knowledge, some to wisdom, according to our previous distinction in the twelfth book. For the words,—“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not:”—require a contemplative life, and must be discerned by the intellectual mind; and the more any one has profited in this, the wiser without doubt will he become. But on account of the verse, “The light shineth in darkness, and the darkness comprehended it not,” faith certainly was necessary, whereby that which was not seen might be believed. For by “darkness” he intended to signify the hearts of mortals turned away from light of this kind, and hardly able to behold it; for which reason he subjoins, “There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through Him might believe.” But here we come to a thing that was done in time, and belongs to knowledge, which is comprised in the cognizance of facts. And we think of the man John under that phantasy which is impressed on our memory from the notion of human nature. And whether men believe or not, they think this in the same manner. For both alike know what man is, the outer part of whom, that is, his body, they have learned through the eyes of the body; but of the inner, that is, the soul, they possess the knowledge in themselves, because they also themselves are men, and through intercourse with men; so that they are able to think what is said, “There was a man, whose name was John,” because they know the names also by interchange of speech. But that which is there also, viz. “sent from God,” they who hold at all, hold by faith; and they who do not hold it by faith, either hesitate through doubt, or deride it through unbelief. Yet both, if they are not in the number of those over-foolish ones, who say in their heart “There is no God,” when they hear these words, think both things, viz. both what God is, and what it is to be sent from God; and if they do not do this as the things themselves really are, they do it at any rate as they can.

3. Further, we know from other sources the faith itself which a man sees to be in his own heart, if he believes, or not to be there, if he does not believe: but not as we know bodies, which we see with the bodily eyes, and think of even when absent through the images of themselves which we retain in memory; nor yet as those things which we have not seen, and which we frame howsoever we can in thought from those which we have seen, and commit them to memory, that we may recur to them when we will, in order that therein we may similarly by recollection discern them, or rather discern the images of them, of what sort soever these are which we have fixed there; nor again as a living man, whose soul we do not indeed see, but conjecture from our own, and from corporeal motions gaze also in thought upon the living man, as we have learnt him by sight. Faith as not so seen in the heart in which it is, by him whose it is; but most certain knowledge holds it fast, and conscience proclaims it. Although therefore we are bidden to believe on this account, because we cannot see what we are bidden to believe; nevertheless we see faith itself in ourselves, when that faith is in us; because faith even in absent things is present, and faith in things which are without us is within, and faith in things which are not seen is itself seen, and itself none the less comes into the hearts of men in time; and if any cease to be faithful and become unbelievers, then it perishes from them. And sometimes faith is accommodated even to falsehoods; for we sometimes so speak as to say, I put faith in him, and he deceived me. And this kind of faith, if indeed it too is to be called faith, perishes from the heart without blame, when truth is found and expels it. But faith in things that are true, passes, as one should wish it to pass, into the things themselves. For we must not say that faith perishes, when those things which were believed are seen. For is it indeed still to be called faith, when faith, according to the definition in the Epistle to the Hebrews, is the evidence of things not seen?

4. In the words which follow next, “The same came for a witness, to bear witness of the Light, that all men through him might believe;” the action, as we have said, is one done in time. For to bear witness even to that which is eternal, as is that light that is intelligible, is a thing done in time. And of this it was that John came to bear witness who “was not that Light, but was sent to bear witness of that Light.” For he adds “That was the true Light that lighteth every man that cometh into the world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not.” Now they who know the Latin language, understand all these words, from those things which they know: and of these, some have become known to us through the senses of the body, as man, as the world itself, of which the greatness is so evident to our sight; as again the sounds of the words themselves, for hearing also is a sense of the body; and some through the reason of the mind, as that which is said, “And His own received Him not;” for this means, that they did not believe in Him; and what belief is, we do not know by any sense of the body, but by the reason of the mind. We have learned, too, not the sounds, but the meanings of the words themselves, partly through the sense of the body, partly through the reason of the mind. Nor have we now heard those words for the first time, but they are words we had heard before. And we were retaining in our memory as things known, and we here recognized, not only the words themselves, but also what they meant. For when the bisyllabic word mundus is uttered, then something that is certainly corporeal, for it is a sound, has become known through the body, that is, through the ear. But that which it means also, has become known through the body, that is, through the eyes of the flesh. For so far as the world is known to us at all, it is known through sight. But the quadri-syllabic word crediderunt reaches us, so far as its sound, since that is a corporeal thing, through the ear of the flesh; but its meaning is discoverable by no sense of the body, but by the reason of the mind. For unless we knew through the mind what the word  crediderunt meant, we should not understand what they did not do, of whom it is said, “And His own received Him not.” The sound then of the word rings upon the ears of the body from without, and reaches the sense which is called hearing. The species also of man is both known to us in ourselves, and is presented to the senses of the body from without, in other men; to the eyes, when it is seen; to the ears, when it is heard; to the touch, when it is held and touched; and it has, too, its image in our memory, incorporeal indeed, but like the body. Lastly, the wonderful beauty of the world itself is at hand from without, both to our gaze, and to that sense which is called touch, if we come in contact with any of it: and this also has its image within in our memory, to which we revert, when we think of it either in the enclosure of a room, or again in darkness. But we have already sufficiently spoken in the eleventh book of these images of corporeal things; incorporeal indeed, yet having the likeness of bodies, and belonging to the life of the outer man. But we are treating now of the inner man, and of his knowledge, namely, that knowledge which is of things temporal and changeable; into the purpose and scope of which, when anything is assumed, even of things belonging to the outer man, it must be assumed for this end, that something may thence be taught which may help rational knowledge. And hence the rational use of those things which we have in common with irrational animals belongs to the inner man; neither can it rightly be said that this is common to us with the irrational animals.