Reply to Faustus the Manichæan

Contents (35 chapters)

1. 1. Title Page.
2. 2. Preface.
3. 3. Who Faustus was.  Faustus’s object in writing the polemical treatise that forms the basis of Augustin’s reply.  Augustin’s remarks thereon.
4. 4. Faustus claims to believe the Gospel, yet refuses to accept the genealogical tables on various grounds which Augustin seeks to set aside.
5. 5. Faustus objects to the incarnation of God on the ground that the evangelists are at variance with each other, and that incarnation is unsuitable to deity.  Augustin attempts to remove the critical and theological difficulties.
6. 6. Faustus’s reasons for rejecting the Old Testament, and Augustin’s animadversions thereon.
7. 7. Faustus claims that the Manichæans and not the Catholics are consistent believers in the Gospel, and seeks to establish this claim by comparing Manichæan and Catholic obedience to the precepts of the Gospel.  Augustin exposes the hypocrisy of the Manichæans and praises the asceticism of Catholics.
8. 8. Faustus avows his disbelief in the Old Testament and his disregard of its precepts, and accuses Catholics of inconsistency in neglecting its ordinances, while claiming to accept it as authoritative.  Augustin explains the Catholic view of the relation of the Old Testament to the New.
9. 9. The genealogical question is again taken up and argued on both sides.
10. 10. Faustus maintains that to hold to the Old Testament after the giving of the New is putting new cloth on an old garment.  Augustin further explains the relation of the Old Testament to the New, and reproaches the Manichæans with carnality.
11. 11. Faustus argues that if the apostles born under the old covenant could lawfully depart from it, much more can he having been born a Gentile.  Augustin explains the relation of Jews and Gentiles alike to the Gospel.
12. 12. Faustus insists that the Old Testament promises are radically different from those of the New.  Augustin admits a difference, but maintains that the moral precepts are the same in both.
13. 13. Faustus quotes passages to show that the Apostle Paul abandoned belief in the incarnation, to which he earlier held.  Augustin shows that the apostle was consistent with himself in the utterances quoted.
14. 14. Faustus denies that the prophets predicted Christ.  Augustin proves such prediction from the New Testament, and expounds at length the principal types of Christ in the Old Testament.
15. 15. Faustus asserts that even if the Old Testament could be shown to contain predictions, it would be of interest only to the Jews, pagan literature subserving the same purpose for Gentiles.  Augustin shows the value of prophesy for Gentiles and Jews alike.
16. 16. Faustus abhors Moses for the awful curse he has pronounced upon Christ.  Augustin expounds the Christian doctrine of the suffering Saviour by comparing Old and New Testament passages.
17. 17. Faustus rejects the Old Testament because it leaves no room for Christ.  Christ the one Bridegroom suffices for His Bride the Church.  Augustin answers as well as he can, and reproves the Manichæans with presumption in claiming to be the Bride of Christ.
18. 18. Faustus willing to believe not only that the Jewish but that all Gentile prophets wrote of Christ, if it should be proved; but he would none the less insist upon rejecting their superstitions.  Augustin maintains that all Moses wrote is of Christ, and that his writings must be either accepted or rejected as a whole.
19. 19. Faustus rejects Christ’s declaration that He came not to destroy the law and the prophets but to fulfill them, on the ground that it is found only in Matthew, who was not present when the words purport to have been spoken.  Augustin rebukes the folly of refusing to believe Matthew and yet believing Manichæus, and shows what the passage of scripture really means.
20. 20. The relation of Christ to prophecy, continued.
21. 21. Faustus is willing to admit that Christ may have said that He came not to destroy the law and the prophets, but to fulfill them; but if He did, it was to pacify the Jews and in a modified sense.  Augustin replies, and still further elaborates the Catholic view of prophecy and its fulfillment.
22. 22. Faustus repels the charge of sun-worship, and maintains that while the Manichæans believe that God’s power dwells in the sun and his wisdom in the moon, they yet worship one deity, Father, Son, and Holy Spirit.  They are not a schism of the Gentiles, nor a sect.  Augustin emphasizes the charge of polytheism, and goes into an elaborate comparison of Manichæan and pagan mythology.
23. 23. Faustus denies that Manichæans believe in two gods.  Hyle no god.  Augustin discusses at large the doctrine of God and Hyle, and fixes the charge of dualism upon the Manichæans.
24. 24. Faustus states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament.
25. 25. Faustus recurs to the genealogical difficulty and insists that even according to Matthew Jesus was not Son of God until His baptism.  Augustin sets forth the Catholic view of the relation of the divine and the human in the person of Christ.
26. 26. Faustus explains the Manichæan denial that man was made by God as applying to the fleshly man not to the spiritual.  Augustin elucidates the Apostle Paul’s contrasts between flesh and spirit so as to exclude the Manichæan view.
27. 27. Faustus seeks to bring into ridicule the orthodox claim to believe in the infinity of God by caricaturing the anthropomorphic representations of the Old Testament.  Augustin expresses his despair of being able to induce the Manichæans to adopt right views of the infinitude of God so long as they continue to regard the soul and God as extended in space.
28. 28. Faustus insists that Jesus might have died though not born, by the exercise of divine power, yet he rejects birth and death alike.  Augustin maintains that there are some things that even God cannot do, one of which is to die.  He refutes the docetism of the Manichæans.
29. 29. Faustus warns against pressing too far the argument, that if Jesus was not born He cannot have suffered.  Augustin accepts the birth and death alike on the testimony of the Gospel narrative, which is higher authority than the falsehood of Manichæus.
30. 30. Faustus recurs to the genealogy and insists upon examining it as regards its consistency with itself.  Augustin takes his stand on Scripture authority and maintains that Matthew’s statements as to the birth of Christ must be accepted as final.
31. 31. Faustus seeks to justify the docetism of the Manichæans.  Augustin insists that there is nothing disgraceful in being born.
32. 32. Faustus repels the insinuation that the prophecy of Paul with reference to those that should forbid to marry, abstain from meats, etc., applies to the Manichæans more than to the Catholic ascetics, who are held in the highest esteem in the Church.  Augustin justifies this application of the prophecy, and shows the difference between Manichæan and Christian asceticism.
33. 33. The scripture passage:  ‘To the pure all things are pure, but to the impure and defiled is nothing pure; but even their mind and conscience are defiled,’ is discussed from both the Manichæan and the Catholic points of view, Faustus objecting to its application to his party and Augustin insisting on its application.
34. 34. Faustus fails to understand why he should be required either to accept or reject the New Testament as a whole, while the Catholics accept or reject the various parts of the Old Testament at pleasure.  Augustin denies that the Catholics treat the Old Testament arbitrarily, and explains their attitude towards it.
35. 35. Faustus does not think it would be a great honor to sit down with Abraham, Isaac and Jacob, whose moral characters as set forth in the Old Testament he detests.  He justifies his subjective criticism of Scripture.  Augustin sums up the argument, claims the victory, and exhorts the Manichæans to abandon their opposition to the Old Testament notwithstanding the difficulties that it presents, and to recognize the authority of the Catholic Church.