Augustine: Earlier Writings
THE USEFULNESS OF BELIEF 285 ing on the way of faith. But I do not think it is true that they are or ever have been entirely blessed in this life, not because in this life no truth at all can be discovered that can be perceived by the mind and not simply believed by faith, but because, however much of truth is discovered, it is not sufficient to make men entirely blessed. I would not say that the apostle's statement, '•Now we see through a glass darkly Now I know in part," is not perceived by the mind. Clearly it is, but it does not make men entirely blessed. Perfect blessedness is described in these words. ''But then face to face. . . . Then I shall know even as I am known." Those who have discovered this must be said to have obtained possession of beatitude, to which the way of faith we are following conducts us, and which we desire to reach by believing. But who the blessed are who are in possession of the blessedness to which the way of faith leads, is a great problem. Unquestionably the holy angels have it. But it may rightly be questioned whether holy men who have died may be said to have possession of it. They have indeed put off the corruptible body which burdens the soul, but they too still await the redemption of their bodies, and their flesh rests in hope, but does not yet shine with the incorruption that will one day be theirs. But whether for this reason they have less po\ver to contemplate the truth with the mind's eye, or "face to face," as it is I said a little later in the same chapter—"To know important, honourable and even divine things is most blessed"—this must said, this is not the place to inquire or discuss. In regard to what also be held to refer to future beatitude. For in this life knowledge, however great, does not mean perfect blessedness, for that which is still unknown is incomparably greater.
3. Again, in the same chapter, I said, "There is a difference betvveen true knowledge, i.e., rational knowledge, and belief in what has been usefully handed down to posterity either by report or in writing. . . . Our knowledge we owe to reason, our beliefs to authority." In popular speech that would seem to mean that we shrink from saying that we know what we believe on the testimony of suitable witnesses. It should not be taken in this sense. When we speak stricdy we mean, by knowing, certain, radonal comprehension. But when we are using words as they are used in ordinar)- parlance, as divine Scripture uses them, we do not hesitate to say that we know what we perceive with the bodily senses, or believe on the testimony of witnesses worthy of trust; and at the same time we understand the difference between the two uses of the word knowing.