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Contra Faustum Manichaeum libri triginta tres

7.

Quomodo non sint tibi inimicae illae tabulae, in quibus secundum praeceptum est: Non accipies in vanum nomen domini dei tui, quandoquidem tu etiam ipsum Christum, qui propter carnales a carnali vanitate mundandos etiam carneis oculis verus in veritate carnis exortus est, in fallaciae vanitate posuisti? Quomodo tibi non sit adversum tertium praeceptum de sabbati requie, quae tot figmentorum illusionibus inquieta anima ventilaris? p. 429,6 Haec tria praecepta quomodo pertineant ad dilectionem dei, quando capies, quando sapies, quando amabis? Immoderata es et foeda et contentiosa: tumuisti, evanuisti, viluisti, excessisti modum tuum, turpasti decorem tuum, turbasti ordinem tuum. Talis apud te fui, novi te. Quo pacto ergo te nunc doceam haec tria praecepta ad dilectionem dei pertinere, ex quo et per quem et in quo sunt omnia? Unde hoc intellegis, quando nec illa septem, quae ad dilectionem proximi pertinent, qua humanae vitae societas continetur, erroris tui detestanda perversitate nosse atque observare permitteris? In quibus mandatum primum est: Honora patrem tuum et matrem tuam, quod et Paulus commemorat mandatum primum in repromissione eadem atque itidem etiam ipse praecipiens. p. 429,19 Tu autem doctrina daemonica didicisti inimicos deputare parentes tuos, quod te per concubitum in carne ligaverint et hoc modo utique deo tuo immundas compedes imposuerint. Hinc etiam consequens praeceptum, quod est: Non moechaberis, ita violatis, ut hoc maxime in coniugio detestemini, quod filii procreantur, ac sic auditores vestros, dum cavent, ne feminae, quibus miscentur, concipiant, etiam uxorum adulteros faciatis. Ducunt enim eas ex lege matrimonii tabulis proclamantibus liberorum procreandorum causa, et vestra lege metuentes, ne particulam dei sui sordibus carnis afficiant, ad explendam tantum libidinem feminis impudica coniunctione miscentur; filios autem inviti suscipiunt, propter quod solum coniugia copulanda sunt. Quomodo ergo non prohibes nubere, quod de te tanto ante praedixit apostolus, quando id conaris auferre de nuptiis, unde sunt nuptiae? p. 430,6 Quo ablato mariti erunt turpiter amatores, meretrices uxores, thalami fornices, soceri lenones. Ac per hoc etiam illud praeceptum, quod est: non occides, ex eiusdem erroris perversitate non servas. Dum enim times, ne dei tui membrum ligetur in carne, non das esurienti panem, hic formidans homicidium falsum, illic perpetras verum. Itaque si incurras in eum famelicum, qui mori possit, nisi cibum porrigendo subvenias, iam tu homicida teneberis aut lege dei, si non dederis, aut lege Manichaei, si dederis. Quid? Cetera decalogi praecepta quomodo servabis? An a furto abstineas, ut nescio quis panem seu quamlibet escam in suis visceribus trucidandam devoret potius quam tu, si possis, ei surripias atque ad officinam ventris electorum tuorum curras, ut furto tuo deus tuus nec in gravius incidat vinculum, et quo inciderat eruatur? p. 430,20 Porro si in eodem furto comprehendaris, nonne per ipsum deum tuum non te abstulisse iurabis? Quid enim tibi facturus est talis deus, cui dicis: Falsum iuravi per te, sed pro te, nisi velles, ut exitium tibi inferrem, dum honorem deferrem? Ita et illud mandatum legis: Ne falsum testimonium dicas propter membra dei tui sic contemnis, ut ea non solum testimonio, sed et iuramento falso de compedibus liberes. Iam vero quod sequitur: Non concupisces uxorem proximi tui debet apud te impleri, et hoc unum video, quod nulla tui erroris necessitate violare cogaris. p. 431,4 Sed si nefas est coniugem concupiscere alienam, considera, quid sit concupiscendum se proponere alienis, et recordare deos tuos formosos et deas formosas praebentes se ut ardenter concupiscantur, illi a feminis principibus tenebrarum et illae a masculis, quibus excitatis in fruendam libidinem et in suos amplexus inhianter aestuantibus eruant ab eis illum deum tuum ubique compeditum et tanta suorum turpitudine, ut solvi valeat, indigentem. Nam rem proximi non concupiscere, quod est ultimum decalogi mandatum, unde potes, misera? Nonne tibi deus ipse tuus in terra aliena se fabricare mentitur saecula nova, ubi post falsam victoriam falso triumpho tumescas? p. 431,15 Quod cum modo insana vanitate desideras et eandem terram gentis tenebrarum summa vicinitate substantiae tuae coniungi credis, utique rem proximi concupiscis. Merito tibi est inimicum diptychium continens tam bona mandata multum errori tuo contraria. Nam illa tria, quae ad dilectionem dei pertinent, omnino ignoras, omnino non servas; haec autem septem, quibus societas humana non laeditur, si quando custodis, aut pudore reprimeris, ne inter homines confundaris, aut timore frangeris, ne publicis legibus puniaris, aut malum factum bona aliqua consuetudine horrescis, aut ipsa naturali lege quam iniuste alteri facias, quod tibi ab altero fieri non vis, advertis. Error tamen tuus quam te in contrarium ire compellat, et dum sequeris, et dum non sequeris, sentis, cum vel hoc facis, quod pati non vis vel ideo non facis, quia pati non vis. P432,7

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Reply to Faustus the Manichaean

7.

Of necessity these tables are against thee, for the second commandment is, "Thou shalt not take the name of the Lord thy God in vain;" whereas thou dost attribute the vanity of falsehood to Christ Himself, who, to remove the vanity of the fleshly mind, rose in a true body, visible to the bodily eye. So also the third commandment about the rest of the Sabbath is against thee, for thou art tossed about by a multitude of restless fancies. How these three commandments relate to the love of God, thou hast neither the power nor the will to understand. Shamefully headstrong and turbulent, thou hast reached the height of folly, vanity, and worthlessness; thy beauty is spoiled, and thine order perished. I know thee, for I was once the same. How shall I now teach thee that these three precepts relate to the love of God, of whom, and by whom, and in whom are all things? How canst thou understand this, when thy pernicious doctrines prevent thee from understanding and from obeying the seven precepts relating to the love of our neighbor, which is the bond of human society? The first of these precepts is, "Honor thy father and mother;" which Paul quotes as the first commandment with promise, and himself repeats the injunction. But thou art taught by thy doctrine of devils to regard thy parents as thine enemies, because their union brought thee into the bonds of flesh, and laid impure fetters even on thy god. The doctrine that the production of children is an evil, directly opposes the next precept, "Thou shall not commit adultery;" for those who believe this doctrine, in order that their wives may not conceive, are led to commit adultery even in marriage. They take wives, as the law declares, for the procreation of children; but from this erroneous fear of polluting the substance of the deity, their intercourse with their wives is not of a lawful character; and the production of children, which is the proper end of marriage, they seek to avoid. As the apostle long ago predicted of thee, thou dost indeed forbid to marry, for thou seekest to destroy the purpose of marriage. Thy doctrine turns marriage into an adulterous connection, and the bed-chamber into a brothel. This false doctrine leads in a similar way to the transgression of the commandment, "Thou shall not kill." For thou dost not give bread to the hungry, from fear of imprisoning in flesh the member of thy God. From fear of fancied murder, thou dost actually commit murder. For if thou wast to meet a beggar starving for want of food, by the law of God to refuse him food would be murder; while to give food would be murder by the law of Manichaeus. Not one commandment in the decalogue dost thou observe. If thou wert to abstain from theft, thou wouldst be guilty of allowing bread or food, whatever it might be, to undergo the misery of being devoured by a man of no merit, instead of running off with it to the laboratory of the stomach of thine elect; and so by theft saving thy god from the imprisonment with which he is threatened, and also from that from which he already suffers. Then, if thou art caught in the theft, wilt thou not swear by this god that thou art not guilty? For what will he do to thee when thou sayest to him, I swore by thee falsely, but it was for thy benefit; a regard for thine honor would have been fatal to thee? So the precept, Thou shall not bear false witness, will be broken, not only in thy testimony, but in thine oath, for the sake of the liberation of the members of thy god. The commandment, "Thou shall not covet thy neighbor's wife," is the only one which thy false doctrine does not oblige thee to break. But if it is unlawful to covet our neighbor's wife, what must it be to excite covetousness in others? Remember thy beautiful gods and goddesses presenting themselves with the purpose of exciting desire in the male and female leaders of darkness, in order that the gratification of this passion might effect the liberation of this god, who is in confinement everywhere, and who requires the assistance of such self-degradation. The last commandment, "Thou shall not covet the possessions of thy neighbor," it is wholly impossible for thee to obey. Does not this god of thine delude thee with the promise of making new worlds in a region belonging to another, to be the scene of thine imaginary triumph after thine imaginary conquest? In the desire for the accomplishment of these wild fancies, while at the same time thou believest that this land of darkness is in the closest neighborhood with thine own substance, thou certainly covetest the possessions of thy neighbor. Well indeed mayest thou dislike the tables which contain such good precepts in opposition to thy false doctrine. The three relating to the love of God thou dost entirely set aside. The seven by which human society is preserved thou keepest only from a regard to the opinion of men, or from fear of human laws; or good customs make thee averse to some crimes; or thou art restrained by the natural principle of not doing to another what thou wouldst not have done to thyself. But whether thou doest what thou wouldst not have done to thyself, or refrainest from doing what thou wouldst not have done to thyself, thou seest the opposition of the heresy to the law, whether thou actest according to it or not.