Daily Old Testament and Early Christian Writings: 2 Chronicles 34-35 and Augustine's Treatise on Profit of Believing 35-36

2 Chronicles 34 – Josiah is eight when he becomes king, and his reign lasts 31 years. It is a time of renewal and reform. “He did what was pleasing in the Lord’s sight and followed the example of his ancestor David. He did not turn away from doing what was right” (34:1). When he is 16 it say he began to seek God, and when he was 20 he “began to purify Judah and Jerusalem, destroying all the pagan shrines, the Asherah poles, and the carved idols and cast images. He ordered that the altars of Baal be demolished and that the incense altars which stood above them be broken down” (34:3-4).  He does the same in other towns too – the towns of Manasseh, Ephraim and Simeon.

Then he restores the Temple. He gets money from all the surrounding countries for Hilkiah, the high priest, to restore it. One day, while they were bringing out the money that had been donated to the workers and overseers, the Hilkiah finds “the Book of the Law of the Lord that was written by Moses” (34:14). He gives the book to Shaphan, the king’s secretary, Shaphan reads it to Josiah.

When the king hears it, he tears his clothes and commands Hilkiah and others to go and “speak to the Lord for me and for all the remnant of Israel and Judah. Inquire about the words written in the scroll that has been found. For the Lord’s great anger has been poured out on us because our ancestors have not obeyed the word of the Lord” (34:21).  

They take the scroll to Huldah, a prophetess who is the wife of Shallum, keeper of the Tempe wardrobe. Huldah tells them that “All the curses written in the scroll . . . will come true” (34:24). But, she also says that because the king’s heart was penitent and he has humbled himself before God, the Lord has heard him (34:27). He will gather the king to his grave in peace. His eyes shall not see the disaster prepared for Jerusalem and its inhabitants.

When the king hears this, he gathers all the elders of Judah and Jerusalem together, they go up to the temple and there in the hearing of the people “he read. . .all the words of the book of the covenant that had been found in the house of the Lord” (34:30). The king “made a covenant before the Lord, to follow the Lord, keeping his commandments, his decrees, and his statutes, with all his heart and all his soul, to perform the words of the covenant that were written in this book” (34:31). He “required everyone in Jerusalem and the people of Benjamin to make a similar pledge” (34:32). They do, and “throughout the rest of his lifetime, they did not turn away from the Lord, the God of their ancestors” (34:33).

2 Chronicles 35 – Josiah announces that the Passover of the Lord would be celebrated in Jerusalem. They slaughter the Passover lamb, appoint priests to their offices and encourage them in the service of the Temple. He tells them to put the Ark in the house of the Lord, to serve the Lord and his people. The “no longer need to carry it back and forth” (35:3).

He contributes 30,000 lambs and young goats from his flocks along with 3,000 bulls. The chiefs of the Levites also contribute many offerings. They conduct the sacrifices and all the various servers conduct their parts according to the requirements of the Law. “No Passover like it had been kept in Israel since the days of the prophet Samuel; none of the kings of Israel had kept such a Passover as was kept by Josiah, by the priests and the Levites, by all Judah and Israel who were present, and by the inhabitants of Jerusalem” (35:18).

After all this, King Neco of Egypt leads his army up from Egypt to fight at Carchemish on the Euphrates and Josiah marches out against him. Neco sends to him tell him he is not coming against him, and that it is God who has told him to make war. Josiah will not be dissuaded from fighting him, however (35:22). He disguises himself and joins the battle against the Egyptians in the plain of Megiddo. Archers shoot him and he is carried back to Jerusalem, where he dies. All Judah and Jerusalem mourn him. And Jeremiah too utters “a lament for Josiah” (35:25).

Augustine’s Treatise on the Profit of Believing

35 - But any habits whatever have so great power to hold possession of men's minds, that even what [habits] in them are evil, which usually takes place through excess of lusts, we can sooner disapprove of and hate, than desert or change.

Do you think that little has been done for the benefit of man, that not some few very learned men maintain by argument, but also an unlearned crowd of males and females in so many and different nations both believe and set forth, that we are to worship as God nothing of earth, nothing of fire, nothing, lastly, which comes into contact with the senses of the body, but that we are to seek to approach Him by the understanding only? That abstinence is extended even unto the slenderest food of bread and water, and fastings not only for the day, but also continued through several days together; that chastity is carried even unto the contempt of marriage and family; that patience even unto the setting light by crosses and flames; that liberality even unto the distribution of estates unto the poor; that, lastly, the contempt of this whole world even unto the desire of death?

I may be wrong but he seems to be saying that these are all good and amazing fruits of the spread of Catholic Christianity. There are places where he seems inconsistent with what he’s said elsewhere, however: approaching God by “the understanding only” (??); “contempt of this whole world”.

Few do these things, yet fewer do them well and wisely: but whole nations approve, nations hear, nations favor, nations, lastly, love. Nations accuse their own weakness that they cannot do these things, and that not without the mind being carried forward unto God, nor without certain sparks of virtue. This has been brought to pass by the Divine Providence, through the prophecies of the Prophets, through the manhood and teaching of Christ, through the journeys of the Apostles, through the insults, crosses, blood, of the Martyrs, through the praiseworthy life of the Saints, and, in all these, according as times were seasonable, through miracles worthy of so great matters and virtues. The blossoming of the Church has come about through all these things.

When therefore we see so great help of God, so great progress and fruit, shall we doubt to hide ourselves in the bosom of that Church, which even unto the confession of the human race from [the] apostolic chair through successions of Bishops, (heretics in vain lurking around her and being condemned, partly by the judgment of the very people, partly by the weight of councils, partly also by the majesty of miracles,) has held the summit of authority. These are the signs to Augustine of God’s favor.

To be unwilling to grant to her the first place, is either surely the height of impiety, or is headlong arrogance. For, if there be no sure way unto wisdom and health of souls, unless where faith prepare them for reason, what else is it to be ungrateful for the Divine help and aid, than to wish to resist authority furnished with so great labor? And if every system of teaching, however mean and easy, requires, in order to its being received, a teacher or master, what more full of rash pride, than, in the case of books of divine mysteries, both to be unwilling to learn from such as interpret them, and to wish to condemn them unlearned?

36 - Wherefore, if either our reasoning or our discourse has in any way moved you, and if you have, as I believe, a true care for yourself, I would you would listen to me, and with pious faith, lively hope, and simple charity, entrust yourself to good teachers of Catholic Christianity; and cease not to pray unto God Himself, by Whose goodness alone we were created, and suffer punishment by His justice, and are set free by His mercy.

Thus there will be wanting to you neither precepts and treatises of most learned and truly Christian men, nor books, nor calm thoughts themselves, whereby you may easily find what you are seeking. For do you abandon utterly those wordy and wretched men, (for what other milder name can I use?) who, while they seek to excess whence is evil, find nothing but evil. And on this question they often rouse their hearers to inquire; but after that they have been roused, they teach them such lessons as that it were preferable even to sleep for ever, than thus to be awake.

For in place of lethargic they make them frantic, between which diseases, both being usually fatal, there is still this difference, that lethargic persons die without doing violence to others; but the frantic person many who are sound, and specially they who wish to help him, have reason to fear. For neither is God the author of evil, nor has it ever repented Him that He has done anything, nor is He troubled by storm of any passion of soul, nor is a small part of earth His Kingdom: He neither approves nor commands any sins or wickedness, He never lies. For these and such like used to move us, when they used them to make great and threatening assaults, and charged this as being the system of teaching of the Old Testament, which is most false. Thus then I allow that they do right in censuring these. What then have I learned? What think you, save that, when these are censured, the Catholic system of teaching is not censured. Thus what I had learned among them that is true, I hold, what is false that I had thought I reject.

But the Catholic Church has taught me many other things also, which those men of bloodless bodies, but coarse minds, cannot aspire unto; that is to say, that God is not corporeal, that no part of Him can be perceived by corporeal eyes, that nothing of His Substance or Nature can any way suffer violence or change, or is compounded or formed; and if you grant me these, (for we may not think otherwise concerning God,) all their devices are overthrown.

But how it is, that neither God begot or created evil, nor yet is there, or has there been ever, any nature and substance, which God either begot not or created not, and yet that He sets us free from evil, is proved by reasons so necessary, that it cannot at all be matter of doubt; especially to you and such as you; that is, if to a good disposition there be added piety and a certain peace of mind, without which nothing at all can be understood concerning so great matters. And here there is no rumor concerning smoke, and I know not what Persian vain fable, unto which it is enough to lend an ear, and soul not subtle, but absolutely childish.

Far altogether, far otherwise is the truth, than as the Manichees dote. But since this discourse of ours has gone much further than I thought, here let us end the book; in which I wish you to remember, that I have not yet begun to refute the Manichees, and that I have not yet assailed that nonsense; and that neither have I unfolded any thing great concerning the Catholic Church itself, but that I have only wished to root out of you, if I could, a false notion concerning true Christians that was maliciously or ignorantly suggested to us, and to arouse you to learn certain great and divine things. Wherefore let this volume be as it is; but when your soul becomes more calmed, I shall perhaps be more ready in what remains.

Daily Old Testament and Early Christian Writings: 2 Chronicles 33 and Augustine's Treatise on Profit of Believing 34

2 Chronicles 33 – Manasseh is 12 when he succeeds his father. He reigns 55 years in Jerusalem, but does what is evil in the sight of God. He rebuilds the high places, erects altars to the Baals, makes sacred poles and worships “all the host of heaven” (33:3). He builds altars for these gods even in the two courts of the Temple. He makes his own son “pass through fire in the valley of the son of Hinnom” (33:6), practices sorcery and consults mediums.

He so misled his people they actually were worse than the people whom God had displaced in their name (33:9). The Lord speaks to Manasseh and his people, but they give no heed to him. So God brings the king of Assyria against them. The king takes Manasseh captive and brings him to Babylon. There, in distress, Manasseh finally calls upon the Lord and the Lord “heard his plea, and restored him again to Jerusalem and to his kingdom” (33:13).

In Jerusalem again, he builds outer walls, fortifies cities and takes away the foreign gods from the Temple. He restores the altar of the Lord and offers sacrifices on it. The people, however, still sacrifice on the high places.

When Manasseh dies, his son Amon, aged 22, succeeds. He does what is evil as his father had. He did not humble himself before the Lord though. His servants conspire against him and kill him. But the people of the land kill the conspirators and make his son Josiah king at the age of 8.

Augustine’s Treatise on the Profit of Believing

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 this world unto the True God. It is authority alone which moves fools to hasten unto wisdom. So long as we cannot understand pure (truths), it is indeed wretched to be deceived by authority, but surely more wretched not to be moved. For, if the Providence of God preside not over human affairs, we have no need to busy ourselves about religion. But if both the outward form of all things, which we must believe assuredly flows from some fountain of truest beauty, and some, I know not what, inward conscience exhorts, as it were, in public and in private, all the better order of minds to seek God, and to serve God; we must not give up all hope that the same God Himself has appointed some authority, whereon, resting as on a sure step, we may be lifted up unto God.  I love the humility and mindfulness of his words here.

But this, setting aside reason, which (as we have often said) it is very hard for fools to understand pure, moves us two ways; in part by miracles, in part by multitude of followers: no one of these is necessary to the wise man; who denies it? But this is now the business in hand, that we may be able to be wise, that is, to cleave to the truth; which the filthy soul is utterly unable to do: but the filth of the soul, to say shortly what I mean, is the love of any things whatsoever save God and the soul: from which filth the more any one is cleansed, the more easily he sees the truth. Therefore to wish to see the truth, in order to purge your soul, when as it is purged for the very purpose that you may see, is surely perverse and preposterous. Therefore to man unable to see the truth, authority is at hand, in order that he may be made fitted for it, and may allow himself to be cleansed; and, as I said a little above, no one doubts that this prevails, in part by miracles, in part by multitude. But I call that a miracle, whatever appears that is difficult or unusual above the hope or power of them who wonder. Of which kind there is nothing more suited for the people, and in general for foolish men, than what is brought near to the senses. But these, again, are divided into two kinds; for there are certain, which cause only wonder, but certain others procure also great favor and good-will.

For, if one were to see a man flying, inasmuch as that matter brings no advantage to the spectator, beside the spectacle itself, he only wonders. But if any affected with grievous and hopeless disease were to recover straightway, upon being bidden, his affection for him who heals, will go beyond even his wonder at his healing. Such were done at that time at which God in True Man appeared unto men, as much as was enough. The sick were healed, the lepers were cleansed; walking was restored to the lame, sight to the blind, hearing to the deaf. The men of that time saw water turned into wine, five thousand filled with five loaves, seas passed on foot, dead rising again: thus certain provided for the good of the body by more open benefit, certain again for the good of the soul by more hidden sign, and all for the good of men by their witness to Majesty: thus, at that time, was the divine authority moving towards Itself the wandering souls of mortal men.

Why, say you, do not those things take place now? Because they would not move, unless they were wonderful, and, if they were usual, they would not be wonderful. For the interchanges of day and night, and the settled order of things in Heaven, the revolution of years divided into four parts, the fall and return of leaves to trees, the boundless power of seeds, the beauty of light, the varieties of colors, sounds, tastes, and scents, let there be some one who shall see and perceive them for the first time, and yet such an one as we may converse with; he is stupified and overwhelmed with miracles: but we contemn all these, not because they are easy to understand, (for what more obscure than the causes of these?) but surely because they constantly meet our senses. Therefore they were done at a very suitable time, in order that, by these a multitude of believers having been gathered together and spread abroad, authority might be turned with effect upon habits.

Daily Old Testament and Early Christian Writings: 2 Chronicles 31-32 and Augustine's Treatise on Profit of Believing 33

2 Chronicles 31 – When all this is finished, “all Israel” goes out to the cities of Judah, Benjamin, Ephraim and Manasseh and break down the pillars, the sacred poles and high places. Hezekiah organizes the priests and Levites, reestablishes the system of offerings and reinstitutes tithing so the priests and Levites can devote themselves to the Law. People give generously.

Hezekiah oversees everything carefully.  They have a surplus of wealth left over, so they build storage facilities for it. Hezekiah did “what was good and right and faithful before the Lord his God. And every work that he undertook in the service of the house of God . . .he did with all his heart, and he prospered” (31:20-21).

2 Chronicles 32 – After this, King Sennacherib of Assyria comes against Judah. In response, Hezekiah and his officers “stop the flow of the springs that were outside the city” (32:3) so that the enemy will find no water.

He also builds up walls that were broken and builds another wall outside the old wall. He gathers his soldiers and encourages them with this speech: “Be strong and of good courage. Do not be afraid or dismayed before the king of Assyria and all the horde that is with him; for there is one greater with us than with him. With him is an arm of flesh; but with us is the Lord our God, to help us and to fight our battles” (32:7-8).

Sennacherib sends an emissary to Jerusalem to try to persuade the people not to trust Hezekiah. He reminds them of the victories they had won over other peoples, the helplessness of their many gods to defend them. He also sends letters and has them read in a loud voice in their own language. “They spoke of the God of Jerusalem as if he were like the gods of the peoples of the earth, which are the work of human hands” (32:19). Hezekiah, and Isaiah with him, pray and cry out to the Lord. In response, the Lord “sent an angel who cut off all the mighty warriors and commanders and officers in the camp of the King of Assyria. So he returned in disgrace to his own land. When he came into the house of his god, some of his own sons struck him down there with the sword” (32:21). So they were saved.

Hezekiah becomes sick and nearly dies. He prays to God and God answers him; but this time Hezekiah (it says) does “not respond according to the benefit done to him, for his heart was proud” (32:25). The Lord’s wrath spills out on him and all Judah. When Hezekiah humbles himself, the Lord relents for a time.

Hezekiah’s reign is very prosperous materially. He makes changes in the water flow, closing the upper outlets of the water of Gihon and directing them down to the west side of the city of David. He also is said to do something about the envoys from Babylon sent to inquire “about the sign that had been done in the land,” but it is very mysteriously alluded to. It says, “God left him to himself, in order to test him and to know all that was in hers heart” (32:31). When he dies, his son Manasseh succeeds him.

Augustine’s Treatise on the Profit of Believing

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 discern whether they be fools,) with all earnestness, and with all prayers, and lastly with groans, or even, if so it may be, with tears, you entreat of God to set you free from the evil of error; if your heart be set on a happy life. And this will take place the more easily, if you obey with a willing mind His commands, which He has willed should be confirmed by so great authority of the Catholic Church. For whereas the wise man is so joined to God in mind, as that there is nothing set between to separate; for God is Truth; and no one is by any means wise, unless his mind come into contact with the Truth; we cannot deny that between the folly of man, and the most pure Truth of God, the wisdom of man is set, as something in the middle. For the wise man, so far as it is given unto him, imitates God; but for a man who is a fool, there is nothing nearer to him, than a man who is wise, for him to imitate with profit: and since, as has been said, it is not easy to understand this one by reason, it behooved that certain miracles be brought near to the very eyes, which fools use with much greater readiness than the mind, that, men being moved by authority, their life and habits might first be cleansed, and they thus rendered capable of receiving reason.

Whereas, therefore, it needed both that man be imitated, and that our hope be not set in man, what could be done on the part of God more full of kindness and grace, than that the very pure, eternal, unchangeable Wisdom of God, unto Whom it behooves us to cleave, should deign to take upon Him (the nature of) man? That not only He might do what should invite us to follow God, but also might suffer what used to deter us from following God. For, whereas no one can attain unto the most sure and chief good, unless he shall fully and perfectly love it; which will by no means take place, so long as the evils of the body and of fortune are dreaded; He by being born after a miraculous manner and working caused Himself to be loved; and by dying and rising again shut out fear. And, further, in all other matters, which it were long to go through, He showed Himself such, as that we might perceive unto what the clemency of God could be reached forth, and unto what the weakness of man be lifted up.

Daily Old Testament and Early Christian Writings: 2 Chronicles 30 and Augustine's Treatise on Profit of Believing 32

2 Chronicles 30 – Hezekiah sends word to everyone in Israel and Judah, Ephraim and Manasseh to come “to keep the Passover of the Lord” (30:1). But they keep the celebration in the second month, a month later than usual. They could not keep it at the right time because of the paucity of priests and the failure of the people to assemble in Jerusalem.

“At the king’s command, runners were sent throughout Israel and Judah. They appeal to people, “O people of Israel, return to the Lord, the God of Abraham, Isaac, and Israel, so that he may turn again to the remnant of you who have escaped from the hand of the kings of Assyria. . . . Do not now be stiff-necked as your ancestors were, but yield yourselves to the Lord and come to his sanctuary. . .For as you return to the Lord, your kindred and your children will find compassion with their captors, and return to this land. For the Lord your God is gracious and merciful, and will not turn away his face from you, if you return to him” (30:6-9).

The couriers take this message out, but some are met with scorn and mocked (30:10). Only a few people from Asher, Manasseh, and Zebulun come, but many from Judah come. They slaughter the Passover lamb, but many of the people “had not purified themselves. But King Hezehiah prayed for them, and they were allowed to eat the Passover meal anyway, even though this was contrary to the requirements of the Law. For Hezekiah said, ‘’May the Lord, who is good, pardon those who decide to follow the Lord, the God of their ancestors, even though they are not properly cleansed for the ceremony.’ And the Lord listened to Hezekiah’s prayer and healed the people” (30:18-20).

They extend the celebration for an extra seven days (30:23). “There was great joy in Jerusalem, for since the time of Solomon son of King David of Israel there has been nothing like this in Jerusalem” (30:26).

Augustine’s Treatise on the Profit of Believing

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 certain pagans say against us, foolishly indeed, yet not contrary to, or inconsistent with, themselves. But who can endure that these profess to belong to Christ, who contend that they are to believe nothing, unless they shall bring forward to fools most open reason concerning God? But we see that He Himself, so far as that history, which they themselves believe, teaches, willed nothing before, or more strongly than, that He should be believed in: whereas they, with whom He had to do, were not yet qualified to receive the secret things of God. For, for what other purpose are so great and so many miracles, He Himself also saying, that they are done for no other cause, than that He may be believed in?

He used to lead fools by faith, you lead by reason. He used to cry out, that He should be believed in, you cry out against it. He used to praise such as believe in Him, you blame them. But unless either He should change water into wine, to omit other (miracles), if men would follow Him, doing no such, but (only) teaching; either we must make no account of that saying, "Believe ye God, believe also Me;" or we must charge him with rashness, who willed not that He should come into his house, believing that the disease of his servant would depart at His mere command. Therefore He bringing to us a medicine such as should heal our utterly corrupt manners, by miracles procured to Himself authority, by authority obtained Himself belief, by belief drew together a multitude, by a multitude possessed antiquity, by antiquity strengthened religion: so that not only the utterly foolish novelty of heretics dealing deceitfully, but also the inveterate error of the nations opposing with violence, should be unable on any side to rend it asunder.

The idea that when we are talking about Christ and essential Christian doctrines, we are talking about what we "know" or even what his Twelve "knew" about him is NOT essential. And we can see in Augustine - one of the most famous defenders of the faith - that even in the 4th century, Christians did not claim this.

Daily Old Testament and Early Christian Writings: 2 Chronicles 29 and Augustine's Treatise on Profit of Believing 31

2 Chronicles 30 – Hezekiah sends word to everyone in Israel and Judah, Ephraim and Manasseh to come “to keep the Passover of the Lord” (30:1). But they keep the celebration in the second month, a month later than usual. They could not keep it at the right time because of the paucity of priests and the failure of the people to assemble in Jerusalem.

“At the king’s command, runners were sent throughout Israel and Judah. They appeal to people, “O people of Israel, return to the Lord, the God of Abraham, Isaac, and Israel, so that he may turn again to the remnant of you who have escaped from the hand of the kings of Assyria. . . . Do not now be stiff-necked as your ancestors were, but yield yourselves to the Lord and come to his sanctuary. . .For as you return to the Lord, your kindred and your children will find compassion with their captors, and return to this land. For the Lord your God is gracious and merciful, and will not turn away his face from you, if you return to him” (30:6-9).

The couriers take this message out, but some are met with scorn and mocked (30:10). Only a few people from Asher, Manasseh, and Zebulun come, but many from Judah come. They slaughter the Passover lamb, but many of the people “had not purified themselves. But King Hezehiah prayed for them, and they were allowed to eat the Passover meal anyway, even though this was contrary to the requirements of the Law. For Hezekiah said, ‘’May the Lord, who is good, pardon those who decide to follow the Lord, the God of their ancestors, even though they are not properly cleansed for the ceremony.’ And the Lord listened to Hezekiah’s prayer and healed the people” (30:18-20).

They extend the celebration for an extra seven days (30:23). “There was great joy in Jerusalem, for since the time of Solomon son of King David of Israel there has been nothing like this in Jerusalem” (30:26).

Augustine’s Treatise on the Profit of Believing

31 - What, that all heretics exhort us to believe in Christ? Can they [who hold that belief is NOT what they have started with] possibly be more opposed to themselves? And in this matter they are to be pressed in a twofold way. In the first place we must ask of them, where is the reason which they used to promise, where the reproof of rashness, where the assumption of knowledge? For, if it be disgraceful to believe any without reason, what do you wait for, what are you busied about, that I believe some one without reason, in order that I may the more easily be led by your reason? What, will your reason raise any firm superstructure on the foundation of rashness?

I speak after their manner, whom we displease by believing. For I not only judge it most healthful to believe before reason, when you are not qualified to receive reason, and by the very act of faith thoroughly to cultivate the mind to receive the seeds of truth, but altogether a thing of such sort as that without it health cannot return to sick souls. And in that this seems to them matter for mockery and full of rashness, surely they are shameless in making it their business that we believe in Christ.

Next, I confess that I have already believed in Christ, and have convinced myself that what He has said is true, although it be supported by no reason; is this, heretic, what you will teach me in the first place? Allow me to consider a little with myself, (since I have not seen Christ Himself, as He willed to appear unto men, Who is said to have been seen by them, even by common eyes,) who they are that I have believed concerning Him, in order that I may approach you already furnished beforehand with such a faith. I see that there are none that I have believed, save the confirmed opinion and widely extended report of peoples and nations: and that the mysteries of the Church Catholic have in all times and places had possession of these peoples.

Why therefore shall I not of these [the peoples and the church “catholic” who have professed faith in Christ], in preference to others, inquire with all care, what Christ commanded, by whose authority I have been moved already to believe that Christ has commanded something that is profitable? Are you likely to be a better expounder to me of what He said, Whose past or present existence I should not believe, if by you I were to be recommended to believe thus? This therefore I have believed, as I said, trusting to report strengthened by numbers, agreement, antiquity.

I do agree with Augustine here. If I ask myself why I even “seek truth” through the Scriptures or in the words of Christ or his apostles, I have in some way already laid the foundation of what I shall find by “believing” that in Him and in His words and acts and the words and acts of his first disciples that I may “have faith” (trust) in the tradition that created the sources, ideas and customs.

But you, who are both so few, and so turbulent, and so new, no one doubts that you bring forward nothing worthy of authority. What then is that so great madness? Believe them, that you are to believe in Christ, and learn from us what He said. Why, I pray you? For were they to fail and to be unable to teach me any thing with much greater ease could I persuade my self, that I am not to believe in Christ, than that I am to learn any thing concerning Him, save from those through whom I had believed in Him. O vast confidence, or rather absurdity! I teach you what Christ, in Whom you believe, commanded. What, in case I believed not in Him? You could not, could you, teach me any thing concerning Him? But, says he, it behooves you to believe. You do not mean, do you, that I am (to believe) you when you commend Him to my faith? No, says he, for we lead by reason them who believe in Him. Why then should I believe in Him? Because report has been grounded. Whether is it through you, or through others? Through others, says he. Shall I then believe them, in order that you may teach me? Perhaps I ought to do so, were it not that they gave me this chief charge, that I should not approach you at all; for they say that you have deadly doctrines. You will answer, They lie. How then shall I believe them concerning Christ, Whom they have not seen, (and) not believe them concerning you, whom they are unwilling to see?

Believe the Scriptures, says he. But every writing, if it be brought forward new and unheard of, or be commended by few, with no reason to confirm it, it is not it that is believed, but they who bring it forward. Wherefore, for those Scriptures, if you are they who bring them forward, you so few and unknown, I am not pleased to believe them. At the same time also you are acting contrary to your promise, in enforcing faith rather than giving a reason. You will recall me again to numbers and (common) report. Curb, I pray you, your obstinacy, and that untamed lust, I know not what, of spreading your name: and advise me rather to seek the chief men of this multitude, and to seek with all care and pains rather to learn something concerning these writings from these men, but for whose existence, I should not know that I had to learn at all. But do you return into your dens, and lay not any snares under the name of truth, which you endeavor to take from those, to whom you yourself grant authority.

He is here pretty much telling the Manichees that they, who actually do call themselves Christian, but who have adopted the “brand” of Christianity they espouse from one who rejected the fundamental authority of the mainstream or “catholic” Christian church, are being inconsistent. They are telling people that they build their version of Christianity on “reason” and not on “belief” but they are being inconsistent and hypocritical in this because anyone who ascribes to Christianity has “believed” in Christ from the get-go.

Daily Old Testament and Early Christian Writings: 2 Chronicles 28 and Augustine's Treatise on Profit of Believing 30

2 Chronicles 29 – Hezekiah begins his reign at age 25. His mother was Abijah, daughter of Zechariah. He does what is right in the sight of the Lord. He repairs the Temple doors. He gets the Levites to purify the Temple.

The Lord has turned his back on them because of their unfaithfulness. But Hezekiah tells them “it is in my heart to make a covenant with the Lord, the God of Israel, so that his fierce anger may turn away from us” (29:10). They carry “all the unclean things found in the Temple of the Lord” into the desert (the Wadi Kidron).

When they are done, the king orders sin offerings made for the kingdom, for the sanctuary and for Judah—for the atonement of all Israel. Music is part of the celebration according to the rules made by David. The whole assembly worships, offering sacrifices and thank offerings. There are not enough priests to skin all the animals needed, so kindred Levites pitch in and help. It says, “the Levites were more conscientious than the priests in sanctifying themselves” (29:34). At the end, it is noted that everyone rejoiced “for everything had been accomplished so quickly” (29:36).

Augustine’s Treatise on the Profit of Believing

30 - Wherefore that heretic, inasmuch as our discourse is of those who wish to be called Christians, I ask you, what reason he alleges [gives or claims] to me? What is there whereby for him to call me back from believing, as if from rashness? If he bid me believe nothing; I believe not that this very true religion has any existence in human affairs; and what I believe not to exist, I seek not. But He, as I suppose, will show it to me seeking it: for so it is written, "He that seeks shall find." Therefore I should not come unto him, who forbids me to believe, unless I believed something. Is there any greater madness, than that I should displease him by faith alone, which is founded on no knowledge, which faith alone led me to him?

OK, so this rhetorical way of carrying on an argument can get very hard to follow. I think what he is saying is that those Manichaeans who claim they are Christians are asking him to return to their fold. But he tells them that they cannot exclude “belief” as a foundation of their religion. Belief is critical and anyone who is seeking to find Christ cannot find him based on “knowledge” alone for it is “faith” on which it is rooted. If we are not willing to “believe” the testimonies of those who founded the religion, we will never seek out its Truth.

Daily Old Testament and Early Christian Writings: 2 Chronicles 26-27 and Augustine's Treatise on Profit of Believing 28-29

2 Chronicles 26 – Uzziah is 16 when his reign begins—he will reign 52 years in Jerusalem (783-742 BC). His mother is Jecoliah of Jerusalem. “He did what was right in the sight of the Lord, just as his father Amaziah had done. He set himself to seek God in the days of Zechariah, who instructed him in the fear of God; and as long as he sought the Lord, God made him prosper” (26:4-5).

He becomes very strong. God helps him against the Philistines, the Arabs in Gur-baal and the Meunites. He builds towers in Jerusalem at the Corner Gate, the Valley Gate and at the Angle and fortified them. He builds towers in the wilderness too and makes cisterns so his herds can have water. He “had farmers and vinedressers in the hills and in the fertile lands, for he loved the soil” (26:10). He also has a large army of 307,500. In Jerusalem, “he set up machines, invented by skilled workers, on the towers and the corners for shooting arrows and large stones” (26:15).

His growing strength leads him to become proud, and this leads to his downfall (26:16). He challenges the priests, who are descendents of Aaron, by going into the temple to make sacrifice there himself. Hezekiah rebukes him for it, and Uzziah becomes angry. As a result “a leprous disease broke out on his forehead” (26:19) and it does not go away. His son Jotham has to take charge of the public duties his father has, but Uzziah remains the power behind the throne. I think the ethic developed here during the time of the monarchy in Judah is very important ultimately in the development of a different view of kingship in “the west.” Because of the influence of the Old Testament tradition, even kings were held to be subject to something higher – God. Absolute monarchy prevailed in the west for a long time but it was never completely absolute. Kings were not gods as they were in the east.

2 Chronicles 27 – Jotham (742-735) is 25 when he begins his reign. His mother’s name is Jerushah, daughter of Zadok. “He did what was right in the sight of the Lord . . .only he did not invade the temple of the Lord” (27:2). But the people still followed corrupt practices. He built the upper gate of the house of the Lord as well as forts and tower in the wooded hills of Judah. He prevailed against the king of the Ammonites. They paid him tribute for a number of years.

John Bright’s History of Israel says that during the reigns of Uzziah and Jotham, prosperity in Judah and abuse of the poor became problems and laid the groundwork for the prophetic response. There is a loss of a sense of covenant law, a reduction of Yahwism to a religion “of the lips” only. Amos’ ministry is in the mid 8^th century. He is not from the prophetic orders, but is rather, a sheep-breeder. His vocation to preach comes from the Lord and his message is to attack the notion that Yahweh’s election guarantees protection.

2 Chronicles 28 – After Jotham, his son Ahaz becomes king. “He did not do what was right in the sight of the Lord. . .but he walked in the ways of the kings of Israel” (28:1-2). He casts images for the Baals, made offerings in the valley of the son of Hinnom and “made his sons pass through fire” (28:3). He made offerings on the high place “and under every green tree” (28:4). The Lord put him into the power of the king of Aram and the king of Israel, Pekah. He killed 120,000 in Judah in one day (28:6) !! And Zichri of Ephraim killed the king’s son Maaseiah and several others.

The people of Israel took 200,000 of their kin (from Judah) captive along with booty and brought them to Samaria. But a prophet of the Lord, Obed, was there to greet them when they arrived. “Now hear me, [he tells them]. . send back the captives whom you have taken from your kindred, for the fierce wrath of the Lord is upon you” (28:11).

The Lord is angry with them because of the fury with which they slaughtered their kindred and because of their intention to reduce the rest to servitude. Ephraimite chiefs stand against the returning forces [because of their concern over what Obed has said]. The result is the troops leave the booty and captives with them. They clothe the naked, feed the hungry and anoint them and bring them to Jericho. The Jerusalem Bible notes that this episode foreshadows the “Good Samaritan” story that Jesus tells.

King Ahaz sends to the king of Assyria for help against the Edomites and Philistines. “[T]he Lord brought Judah low because of King Ahaz of Israel, for he had behaved without restrain in Judah and had been faithless of the Lord” (28:19). King Tilgath-pilneser [Tiglath-pileser] comes but instead of helping him, he oppresses him. As things got worse, Ahaz become even less faithful. He sacrificed to the gods of Damascus because he thinks these gods have helped them. But this is the “ruin of him.” (23) He closes the temple and makes altars “in every corner of Jerusalem.” (24) When he dies, he is buried in Jerusalem, but not in the tombs of the kings of Israel. His son Hezekiah, succeeds him. John Bright’s History of Israel says Tiglath-pileser III (745-727) moved against the Arameans to the sough (the Babylonians), Urartu to the north and Israel and Philistia to the west. He begins a policy of permanent conquest, not just subjugation and tribute (273).

Augustine’s Treatise on the Profit of Believing

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 dare openly, yet most men lay claim to indirectly: so disagreeing one with another in the very matters, in the knowledge of which wisdom consists, as that it must needs be that either none of them, or but some certain one be wise? But when the fool enquires, who is that wise man? I do not at all see, in what way he can be distinguished and perceived. For by no signs whatever can one recognize any thing, unless he shall have known that thing, whereof these are signs. But the fool is ignorant of wisdom. For not, as, in the case of gold and silver and other things of that kind, it is allowed both to know them when you see them and not to have them, thus may wisdom be seen by the mind's eye of him who has it not. For whatever things we come into contact with by bodily sense, are presented to us from without; and therefore we may perceive by the eyes what belong to others, when we ourselves possess not any of them or of that kind. But what is perceived by the understanding is within in the mind, and to have it is nothing else than to see.

This is kind of what I was saying. These are deep character-matters. Being a “fool” is not the same as being “a seeker” who acknowledges that there is wisdom “out there” and to some extent “within” but does not yet have the judgment to discern it – yet.

And But the fool is [by definition] void of wisdom, therefore he knows not wisdom. For he could not see it with the eyes: but he cannot see it and not have it, nor have it and be a fool. Therefore he knows it not, and, so long as he knows it not, he cannot recognize it in another place. No one, so long as he is a fool, can by most sure knowledge find out a wise man, by obeying whom he may be set free from so great evil of folly.

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 that He helps men's minds, ought we even to enquire after true religion itself. For what I ask do we with so great endeavor desire to search out? What do we wish to attain unto? Whither do we long to arrive? Is it at that which we believe not exists or pertains to us? Nothing is more perverse than such a state of mind. Then, when you would not dare to ask of me a kindness, or at any rate would be shameless in daring, come you to demand the discovery of religion, when you think that God neither exists, nor, if He exist, has any care for us? What, if it be so great a matter, as that it cannot be found out, unless it be sought carefully and with all our might? What, if the very extreme difficulty of discovery be an exercise for the mind of the inquirer, in order to receive what shall be discovered? For what more pleasant and familiar to our eyes than this light? And yet men are unable after long darkness to hear and endure it. [I think he’s talking about physical “light” here]

What more suited to the body exhausted by sickness than meat and drink? And yet we see that persons who are recovering are restrained and checked, lest they dare to commit themselves to the fullness of persons in health, and so bring to pass by means of their very food their return to that disease which used to reject it. I speak of persons who are recovering. What, the very sick, do we not urge them to take something? Wherein assuredly they would not with so great discomfort obey us, if they believed not that they would recover from that disease. When then will you give yourself up to a search very full of pains and labor? When will you have the heart to impose upon yourself so great care and trouble as the matter deserves, when you believe not in the existence of that which you are in search of? Rightly therefore has it been ordained by the majesty of the Catholic system of teaching, that they who approach unto religion be before all things persuaded to have faith. I’ll say “amen” here.

Daily Old Testament and Early Christian Writings: 2 Chronicles 25 and Augustine's Treatise on Profit of Believing 27

2 Chronicles 25 – Amaziah  is 25 when his reign starts, and he reigns for 29 years. He does what is right, but “not with a true heart” (25:3). He executes the people involved in his father’s death, but not their children. This is praised, for he follows here the dictate of Moses. “Parents must not be put to death for the sins of their children, nor children for the sins of their parents. Those deserving to die must be put to death for their own crimes” (25:4).

He organizes the people militarily, and hires 100,000 mercenary soldiers from Israel. This is not mentioned in the Kings version. A “man of God,” comes to him and rebukes him for doing it, “for the Lord is not with Israel” (25:7). Amaziah asks what he should do about the soldiers; he’s paid them a huge amount of money. The man of God warns him that God will strike him down even with their strength. He needs to act on his own.  So Amaziah dismisses the men and sends them home, but they are furious with him (25:10).

Amaziah leads his people to the Valley of Salt and strikes down 10,000 men of Seir, the “Valley of Salt” (25:11). This has to be Edom according to the story in Kings. Another 10,000 are captured alive and taken up to the top of a cliff, where they are thrown down “dashing them to pieces on the rocks below” (25:12). Meanwhile, the disaffected mercenaries fall on Judean cities from Samaria to Beth-horon, killing 3,000 and taking booty (25:13).

Amaziah messes up by bringing home with him the gods of Seir, setting them up as idols, and making offerings to them (25:14). The Lord sends a prophet to rebuke him. “I know that God has determined to destroy you, because you have done this and have not listened to my advice” (25:16). Amaziah asks the prophet “Who made you the king’s counselor?” (25:16)

Amaziah is feeling uncertain about the role of the prophet. Look at the destruction of northern Judean cities that followed the last time he listened to a man of God! Maybe he thinks he should go his own way this time.

Then comes the part about Amaziah challenging Israel’s king, Joash. He says they should “look one another in the face” (25:17). Joash sends a mysterious reply, “Out in the Lebanon mountains, a thistle sent a message to a might cedar tree: ‘Give your daughter in marriage to my son.’ But just then a wild animal of Lebanon came by and stepped on the thistle, crushing it” (25:18). He sees Amaziah as full of himself, aspiring to too high a place.

Amaziah insists—but the text says it was all God’s doing. God wants to punish Amaziah for importing the Edomite gods. Judah is defeated at Beth-shemesh. Amaziah is taken and brought to Jerusalem. Joash breaks down a good part of the wall. He takes all the treasure from the temple and hostages as well and returns to Samaria. Amaziah outlives Joash by fifteen years. But from the time he turned away from the Lord, a conspiracy against him is hatched in Jerusalem. He flees to Lachish in central Judah, but they send after and kill him there. He is buried in Jerusalem.

Augustine’s Treatise on the Profit of Believing

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, they are less to be followed, who forbid us to believe, making most ready professions of reason. For no one doubts that all men are either fools or wise. But now I call wise, not clever and gifted men, but those, in whom there is, so much as may be in man, the knowledge of man himself and of God most surely received, and a life and manners suitable to that knowledge; but all others, whatever be their skill or want of skill, whatever their manner of life, whether to be approved or disapproved, I would account in the number of fools.

And, this being so, who of moderate understanding but will clearly see, that it is more useful and more healthful for fools to obey the precepts of the wise, than to live by their own judgment? For everything that is done, if it be not rightly done, is a sin, nor can that anyhow be rightly done which proceeds not from right reason. Further, right reason is very virtue. But to whom of men is virtue at hand, save to the mind of the wise? Therefore the wise man alone sins not. Therefore every fool sins, save in those actions, in which he has obeyed a wise man: for all such actions proceed from right reason, and, so to say, the fool is not to be accounted master of his own action, he being, as it were, the instrument and that which ministers to the wise man.

I am hoping here Augustine does no think that “fools” and “uninstructed” or “uneducated” are the same thing. For just going to school or getting an education is not something that will make you wise. These are deep character-matters. And I am not even sure I accept without explanation what he says about “sin” here. I am not convinced that “everything that is done, if it be not rightly done, is a sin” – I think things done wrongly from a good spirit might be salvageable.

Wherefore, if it be better for all men not to sin than to sin; assuredly all fools would live better, if they could be slaves of the wise. And, if no one doubts that this is better in lesser matters, as in buying and selling, and cultivating the ground, in taking a wife, in undertaking and bringing up children, lastly, in the management of household property, much more in religion. For both human matters are more easy to distinguish between, than divine; and in all matters of greater sacredness and excellence, the greater obedience and service we owe them, the more wicked and the more dangerous is it to sin. Therefore you see henceforth that nothing else is left us, so long as we are fools, if our heart be set on an excellent and religious life, but to seek wise men, by obeying whom we may be enabled both to lessen the great feeling of the rule of folly, while it is in us, and at the last to escape from it.

I think I know where he is going here and I am sympathetic. I think it is very fair to say that people have been seeking “wisdom” from the Old Testament writings and narratives for thousands of years, and they have found in the writings a great deal of nourishment.

Daily Old Testament and Early Christian Writings: 2 Chronicles 24 and Augustine's Treatise on Profit of Believing 26

2 Chronicles 24 – Joash of Judah is seven when he is crowned king. It says that his mother was Zibiah of Beer-sheba. He is a good king, does what is right in the sight of the Lord throughout the lifetime of Jehoida, the priest (24:2). Jehoiada gets him two wives, and with them he has sons and daughters.

One of the good things he does is restore the Temple. The Levites are supposed to see to the raising of the money, but they neglect it. So the king demands that Jehoiada make sure they collect the taxes they need and to set to work on it. They set a chest “outside the gate of the house of the Lord” (24:8). People rejoice and bring their tax to the chest. They hire masons and carpenters to do the work.

        

Jehoiada gets old and finally dies at the age of 130. He is buried among the kings. With him gone, Joash’s zeal for the Lord diminishes. Sacred poles are erected again. God’s wrath comes down on Judah. The Lord sends prophets “to bring them back to the Lord. . .but they would not listen” (24:19).

The spirit of God takes hold of Zechariah, Jehoiada’s son and he reproaches the people. They conspire against him and on the king’s command, he is stoned. “King Joash did not remember the kindness that Jehoiada, Zechariah’s father, had shown him, but killed his son” (24:22). Zechariah asks for the Lord to avenge him. At the end of the year, the army of Aram attacks with few men, but the Lord puts them into their hands “because they had abandoned the Lord . . . Thus they executed judgment on Joash” (24:24). He is severely wounded but it is his own people who kill him. His servants kill him to avenge the death of Jehoiada’s son.  His son Amaziah becomes king.

Augustine’s Treatise on the Profit of Believing

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 whom they believe not to be their parents? For it cannot, by any means, be known by reason. But the authority of the mother comes in, that it be believed of the father; but of the mother it is usually not the mother that is believed, but midwives, nurses, servants. For she, from whom a son may be stolen and another put in his place, may she not being deceived deceive? Yet we believe, and believe without any doubt, what we confess we cannot know. For who but must see, that unless it be so, filial affection, the most sacred bond of the human race, is violated by extreme pride of wickedness? For what madman even would think him to be blamed who discharged the duties that were due to those whom he believed to be his parents, although they were not so? Who, on the other hand, would not judge him to deserve banishment, who failed to love those who were perhaps his true parents, through fear lest he should love pretended. Many things may be alleged, whereby to show that nothing at all of human society remains safe, if we shall determine to believe nothing, which we cannot grasp by full apprehension.

Daily Old Testament and Early Christian Writings: 2 Chronicles 22-23 and Augustine's Treatise on Profit of Believing 25

2 Chronicles 22 – The citizens of Jerusalem make Jehoram’s youngest son the next king of Judah; here the name given for that son is Ahaziah. He was 22 when he began his reign, but reigned only one year. He also was bad—his mother was Athaliah, granddaughter of Omri and she encouraged him to do bad things.

Ahaziah joins with the Isareli king, Joram, son of Ahab, in his war against King Hazael of Aram at Ramoth-gilead. When Joram is wounded in the battle, Ahaziah goes to visit him.

When he is there, they both go out to meet Jehu, son Jehoshaphat and grandson of Nimshi “whom the Lord and had anointed to destroy the dynasty of Ahab” (22:7). Jehu had the support of the prophetic party represented by Elisha. He founds the fourth dynasty of Israel according to Asimov’s Guide to the Bible, 365. Jehu kills Joram (of Israel) but also Ahaziah.

        

When Athaliah, King Ahaziah’s mother, sees that her son is dead, she sets about “to destroy all the royal family of the house of Judah. But Jehosheba, Ahaziah’s sister, takes his infant son Joash, and steals him away from the rest of the king’s children, who were about to be killed (22:11).

This daughter—sister of Ahaziah and daughter of Jehoram—is the wife of the priest Jehoiada. They hide him while Athaliah rules over the land for six years.

2 Chronicles 23 – But in the seventh year, Jehoiada enters into pact with certain influential military commanders and together they go through Judah, gather the Levites and heads of families of Israel, and bring them to Jerusalem.  “They all gathered at the Temple of God, where they made a solemn pact with Joash, the young king. They agree that the time has come for him to reign. The Lord has promised that a descendant of David will be our king” (23:3).

They divide themselves up into guards to protect the young king. They use David’s spears that are stored in the temple and “set all the people as a guard for the king, everyone with weapon in hand, from the south side of the house to the north side of the house, around the altar and the house. Then he brought out the king’s son, put the crown on him, and gave him the covenant; they proclaimed him king, and Jehoiada and his sons anointed him; and they shouted, ‘Long live the king!’” (23:10-11)

When Athaliah hears all this, she runs to the temple and sees the whole scene. She “tore her clothes in despair and shouted, ‘Treason! Treason!’” (23:13)

Jehoiada brings out the army captains and tells them to take her out and that “anyone who tries to rescue her is to be put to the sword” (23:14). She cannot be killed in the temple, but she is brought to the entrance of the Horse Gate of the king’s house and put to death (23:15).

        

“Jehoiada made a covenant between himself and all the people and the king that they should be the Lord’s people” (23:16). Then the people go and tear down the house of Baal; they kill Mattan, the priest of Baal, in front of his altars. Jehoiada assigns care of the house of the Lord to the levitical priests organized by David. He stations gatekeepers to prevent anyone unclean from entering the temple and he takes the captains, nobles, governors and people to bring the king down from the temple to the king’s house and the throne. He is the 9^th king of the Davidic dynasty according to Asimov, 367.

Augustine’s Treatise on the Profit of Believing

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, has 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.

There are three other kinds of men altogether to be disapproved of and detested. One is of those who hold an opinion, 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. 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 anything, 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 has persuaded himself that he already knows, cannot learn; provided only it may be learned; 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. 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 [people], 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? 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," 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.