On the Profit of Believing E-Book

Saint Augustine

• Herausgeber: Cervantes Digital
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2023

Beschreibung

"On the Profit of Believing" by Saint Augustine stands as a profound exploration of the transformative power of faith—a testament to the enduring relevance of Christian belief in an ever-changing world. In this theological treatise, Augustine delves into the manifold blessings that accompany a life of faith, illuminating the spiritual riches that await those who dare to trust in the promises of God.

At the heart of Augustine's discourse lies a profound conviction in the efficacy of belief—a conviction grounded not in blind dogmatism, but in the transformative power of divine grace. He extols the virtues of faith as a source of solace in times of trial, a beacon of hope in moments of despair, and a wellspring of spiritual renewal in the face of adversity.

Through his meticulous analysis of scripture and philosophical reflection, Augustine unveils the manifold ways in which belief in God enriches and ennobles the human experience. He explores the profound implications of faith for moral living, ethical decision-making, and the pursuit of spiritual fulfillment, urging his readers to embrace belief as a pathway to deeper communion with the divine.

Moreover, Augustine's exploration of the "profit" of believing extends beyond individual salvation to encompass the broader implications for society and culture. He contends that a society rooted in faith is more likely to foster virtues such as justice, compassion, and solidarity, thereby contributing to the common good and fostering a more harmonious and just world.

Yet, Augustine is not blind to the challenges and complexities inherent in the life of faith. He grapples with the tensions between belief and doubt, reason and revelation, acknowledging that the path of faith is not always easy or straightforward. However, he ultimately affirms the surpassing value of belief as a means of encountering the transcendent reality of God and experiencing the transformative power of divine grace.

In "On the Profit of Believing," Augustine invites readers to embark on a journey of spiritual discovery—a journey that leads not only to personal salvation but also to a deeper understanding of the profound mysteries of existence. Through his eloquent prose and profound insights, Augustine challenges us to embrace belief as a source of strength, solace, and profound spiritual fulfillment in an uncertain and often tumultuous world.

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Cervantes Digital

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On the Profit of Believing

De utilitate credendi

Retract. i. cap. 14. Moreover now at Hippo-Regius as Presbyter I wrote a book on the Profit of Believing, to a friend of mine who had been taken in by the Manichees, and whom I knew to be still held in that error, and to deride the Catholic school of Faith, in that men were bid believe, but not taught what was truth by a most certain method. In this book I said, etc. * * *. This book begins thus, "Si mihi Honorate, unum atque idem videretur esse."

St. Augustine enumerates his book on the Profit of Believing first among those he wrote as Presbyter, to which order he was raised at Hippo about the beginning of the year 391. The person for whom he wrote had been led into error by himself, and appears to have been recovered from it, at least if he is the same who wrote to St. Augustine from Carthage about 412, proposing several questions, and to whom St. Augustine wrote his 140th Epistle. Cassiodorus calls him a Presbyter, though at that time he was not baptized. In Epistle 83, St. Augustine speaks of the death of another Honoratus, a Presbyter. Towards the end of his life he also wrote his 228th Epistle to a Bishop of Thabenna of the same name.— (Bened. Ed.)

The remarks in the Retractations are given in notes to the passages where they occur.

1. If, Honoratus, a heretic, and a man trusting heretics seemed to me one and the same, I should judge it my duty to remain silent both in tongue and pen in this matter. But now, whereas there is a very great difference between these two: forasmuch as he, in my opinion, is an heretic, who, for the sake of some temporal advantage, and chiefly for the sake of his own glory and pre-eminence, either gives birth to, or follows, false and new opinions; but he, who trusts men of this kind, is a man deceived by a certain imagination of truth and piety. This being the case, I have not thought it my duty to be silent towards you, as to my opinions on the finding and retaining of truth: with great love of which, as you know, we have burned from our very earliest youth: but it is a thing far removed from the minds of vain men, who, having too far advanced and fallen into these corporeal things, think that there is nothing else than what they perceive by those five well-known reporters of the body; and what impressions and images they have received from these, they carry over with themselves, even when they essay to withdraw from the senses; and by the deadly and most deceitful rule of these think that they measure most rightly the unspeakable recesses of truth. Nothing is more easy, my dearest friend, than for one not only to say, but also to think, that he has found out the truth; but how difficult it is in reality, you will perceive, I trust, from this letter of mine. And that this may profit you, or at any rate may in no way harm you, and also all, into whose hands it shall chance to come, I have both prayed, and do pray, unto God; and I hope that it will be so, forasmuch as I am fully conscious that I have undertaken to write it, in a pious and friendly spirit, not as aiming at vain reputation, or trifling display.

2. It is then my purpose to prove to you, if I can, that the Manichees profanely and rashly inveigh against those, who, following the authority of the Catholic Faith, before that they are able to gaze upon that Truth, which the pure mind beholds, are by believing forearmed, and prepared for God Who is about to give them light. For you know, Honoratus, that for no other reason we fell in with such men, than because they used to say, that, apart from all terror of authority, by pure and simple reason, they would lead within to God, and set free from all error those who were willing to be their hearers. For what else constrained me, during nearly nine years, spurning the religion which had been set in me from a child by my parents, to be a follower and diligent hearer of those men, save that they said that we are alarmed by superstition, and are commanded to have faith before reason, but that they urge no one to have faith, without having first discussed and made clear the truth? Who would not be enticed by such promises, especially the mind of a young man desirous of the truth, and further a proud and talkative mind by discussions of certain learned men in the school? Such as they then found me, disdainful forsooth as of old wives' fables, and desirous to grasp and drink in, what they promised, the open and pure Truth? But what reason, on the other hand, recalled me, not to be altogether joined to them, so that I continued in that rank which they call of Hearers, so that I resigned not the hope and business of this world; save that I noticed that they also are rather eloquent and full in refutation of others, than abide firm and sure in proof of what is their own. But of myself what shall I say, who was already a Catholic Christian? Teats which now, after very long thirst, I almost exhausted and dry, have returned to with all greediness, and with deeper weeping and groaning have shaken together and wrung them out more deeply, that so there might flow what might be enough to refresh me affected as I was, and to bring back hope of life and safety. What then shall I say of myself? You, not yet a Christian, who, through encouragement from me, execrating them greatly as you did, were hardly led to believe that you ought to listen to them and make trial of them, by what else, I pray you, were you delighted, call to mind, I entreat you, save by a certain great presumption and promise of reasons? But because they disputed long and much with very great copiousness and vehemence concerning the errors of unlearned men, a thing which I learned too late at length to be most easy for any moderately educated man; if even of their own they implanted in us anything, we thought that we were obliged to retain it, insomuch as there fell not in our way other things, wherein to acquiesce. So they did in our case what crafty fowlers are wont to do, who set branches smeared with bird-lime beside water to deceive thirsty birds. For they fill up and cover anyhow the other waters which are around, or fright them from them by alarming devices, that they may fall into their snares, not through choice, but want.

3. But why do I not make answer to myself, that these fair and clever similies, and charges of this nature may be poured forth against all who are teachers of anything by any adversary, with abundance of wit and sarcasm? But I thought that I ought to insert something of this kind in my letter, in order to admonish them to give over such proceedings; so that, as he says, apart from trifles of common-places, matter may contend with matter, cause with cause, reason with reason. Wherefore let them give over that saying, which they have in their mouths as though of necessity, when any one, who has been for some long time a hearer, has left them; "The Light has made a passage through him." For you see, you who are my chief care, (for I am not over anxious about them,) how empty this is, and most easy for any one to find fault with. Therefore I leave this for your own wisdom to consider. For I have no fear that you will think me possessed by indwelling Light, when I was entangled in the life of this world, having a darkened hope, of beauty of wife, of pomp of riches, of emptiness of honors, and of all other hurtful and deadly pleasures. For all these, as is not unknown to you, I ceased not to desire and hope for, at the time when I was their attentive hearer. And I do not lay this to the charge of their teaching; for I also confess that they also carefully advise to shun these. But now to say that I am deserted by light, when I have turned myself from all these shadows of things, and have determined to be content with that diet merely which is necessary for health of body; but that I was enlightened and shining, at a time when I loved these things, and was wrapped up in them, is the part of a man, to use the mildest expression, wanting in a keen insight into matters, on which he loves to speak at length. But, if you please, let us come to the cause in hand.