Introduction to the Philosophy of Saint Augustine (continued)
of those same men all those other things which we subjected to inquiry as if they were unsure and not clearly known? We should then have to trouble no further to examine them.
E. But that which we believe, we desire also to know and to understand.
6. A. You remember rightly; we cannot go back on the position we took at the beginning of our former discussion. For believing is one thing; and understanding, another; and we must first believe whatever great and divine matter we desire to understand.
Else would the Prophet have said in error, Except ye believe, ye shall not understand. (Isa. 7:9) Then too our Lord himself, both by His words and His acts, exhorted those whom He called to salvation to first believe. But afterwards, when He spoke of the gift itself that was to be given to believers, He did not say, "This moreover is eternal life, that ye believe," but, This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou has sent. (John 17:3) Again, He says to believers, Seek, and ye shall find. (Matt. 7:7) But one cannot speak of that being found which is believed without knowledge, nor does anyone —/ become prepared to find God who does not first believe that which he is afterward to know. Wherefore, following our Lord's precepts, let us seek earnestly. For what He himself encourages us to seek, that same shall we find by His showing, so far as such things may be found in this life and by such as we. For it is to be believed that these things are seen more clearly and known more perfectly by those better than we, even while they live on earth, and certainly by the good and pious after this life. And so we must hope it will be with us, and despising things earthly and mortal must love and desire these things in every way.
CHAPTER 3 That it may become evident that God exists, it is inquired what is most excellent in man.
7. A. Let us then pursue the following order of inquiry: first, how it is manifest that God is; next, whether goods, whatsoever their kind or degree, are from Him; finally, whether free will is to be accounted a good. When we have answered these it will be clear enough, I think, whether free will was rightly given to man. Wherefore, in order that we may take our start from the most
obvious things, I ask you whether you yourself exist, or whether you think you may be under an illusion as to that; although surely if you did not exist, you could not possibly have an illusion.
E. Go on rather to other matters. al