CHAPTER XVI—HE WISHES TO HAVE NO INTERCOURSE WITH THOSE WHO DENY DIVINE TRUTH.
With these I now parley a little in Thy presence, O my God, who grant all these things to be true, which Thy Truth whispers unto my soul. For those who deny these things, let them bark and deafen themselves as much as they please; I will essay to persuade them to quiet, and to open in them a way for Thy word. But if they refuse, and repel me; I beseech, O my God, be not Thou silent to me. Speak Thou truly in my heart; for only Thou so speakest: and I will let them alone blowing upon the dust without, and raising it up into their own eyes: and myself will enter my chamber, and sing there a song of loves unto Thee; groaning with groanings unutterable, in my wayfaring, and remembering Jerusalem, with heart lifted up towards it, Jerusalem my country, Jerusalem my mother, and Thyself that rulest over it, the Enlightener, Father, Guardian, Husband, the pure and strong delight, and solid joy, and all good things unspeakable, yea all at once, because the One Sovereign and true Good. Nor will I be turned away, until Thou gather all that I am, from this dispersed and disordered estate, into the peace of that our most dear mother, where the first-fruits of my spirit be already (whence I am ascertained of these things), and Thou conform and confirm it forever, O my God, my Mercy. But those who do not affirm all these truths to be false, who honour Thy holy Scripture, set forth by holy Moses, placing it, as we, on the summit of authority to be followed, and do yet contradict me in something, I answer thus; By Thyself judge, O our God, between my Confessions and these men’s contradictions.
CHAPTER XVII—HE MENTIONS FIVE EXPLANATIONS OF THE WORDS OF GENESIS I.
For they say, “Though these things be true, yet did not Moses intend those two, when, by revelation of the Spirit, he said, In the beginning God created heaven and earth. He did not under the name of heaven, signify that spiritual or intellectual creature which always beholds the face of God; nor under the name of earth, that formless matter.” “What then?” “That man of God,” say they, “meant as we say, this declared he by those words.” “What?” “By the name of heaven and earth would he first signify,” say they, “universally and compendiously, all this visible world; so as afterwards by the enumeration of the several days, to arrange in detail, and, as it were, piece by piece, all those things, which it pleased the Holy Ghost thus to enounce. For such were that rude and carnal people to which he spake, that he thought them fit to be entrusted with the knowledge of such works of God only as were visible.” They agree, however, that under the words earth invisible and without form, and that darksome deep (out of which it is subsequently shown, that all these visible things which we all know, were made and arranged during those “days”) may, not incongruously, be understood of this formless first matter.
What now if another should say that “this same formlessness and confusedness of matter, was for this reason first conveyed under the name of heaven and earth, because out of it was this visible world with all those natures which most manifestly appear in it, which is ofttimes called by the name of heaven and earth, created and perfected?” What again if another say that “invisible and visible nature is not indeed inappropriately called heaven and earth; and so, that the universal creation, which God made in His Wisdom, that is, in the Beginning, was comprehended under those two words? Notwithstanding, since all things be made not of the substance of God, but out of nothing (because they are not the same that God is, and there is a mutable nature in them all, whether they abide, as doth the eternal house of God, or be changed, as the soul and body of man are): therefore the common matter of all things visible and invisible (as yet unformed though capable of form), out of which was to be created both heaven and earth (i.e the invisible and visible creature when formed), was entitled by the same names given to the earth invisible and without form and the darkness upon the deep, but with this distinction, that by the earth invisible and without form is understood corporeal matter, antecedent to its being qualified by any form; and by the darkness upon the deep, spiritual matter, before it underwent any restraint of its unlimited fluidness, or received any light from Wisdom?”
It yet remains for a man to say, if he will, that “the already perfected and formed natures, visible and invisible, are not signified under the name of heaven and earth, when we read, In the beginning God made heaven and earth, but that the yet unformed commencement of things, the stuff apt to receive form and making, was called by these names, because therein were confusedly contained, not as yet distinguished by their qualities and forms, all those things which being now digested into order, are called Heaven and Earth, the one being the spiritual, the other the corporeal, creation.”
CHAPTER XVIII—WHAT ERROR IS HARMLESS IN SACRED SCRIPTURE.
All which things being heard and well considered, I will not strive about words: for that is profitable to nothing, but the subversion of the hearers. But the law is good to edify, if a man use it lawfully: for that the end of it is charity, out of a pure heart and good conscience, and faith unfeigned. And well did our Master know, upon which two commandments He hung all the Law and the Prophets. And what doth it prejudice me, O my God, Thou light of my eyes in secret, zealously confessing these things, since divers things may be understood under these words which yet are all true, -what, I say, doth it prejudice me, if I think otherwise than another thinketh the writer thought? All we readers verily strive to trace out and to understand his meaning whom we read; and seeing we believe him to speak truly, we dare not imagine him to have said anything, which ourselves either know or think to be false. While every man endeavours then to understand in the Holy Scriptures, the same as the writer understood, what hurt is it, if a man understand what Thou, the light of all true-speaking minds, dost show him to be true, although he whom he reads, understood not this, seeing he also understood a Truth, though not this truth?
Saint Augustine Bishop of Hippo, The Confessions of St. Augustine