Edition Hide
Contra Faustum Manichaeum libri triginta tres

11.

Quid autem hinc dicam, quod ait: Ex viribus sancti spiritus ac spiritali profusione terram quoque concipientem gignere patibilem Iesum, qui est vita ac salus hominum, omni suspensus ex ligno? O demens! Ut interim non discutiam de hac re vestra vaniloquia, potestne terra de spiritu sancto concipere patibilem Iesum et Maria virgo non potuit? Compara, si audes, virginalia viscera tanta castitate sanctificata cum omnibus terrae locis, ubi arbores herbaeque gignuntur! Itane in illa femina exhorrescis aut horrescere te fingis uterum pudicitiae dedicatum et in hortis omnibus circum quasque urbes ex cloacinis aquis Iesum gigni non exhorrescis? p. 549,7 Quis enim quamlibet caenulentus humor non innumerabilia germina edit et nutrit? Sic praedicatis nasci patibilem Iesum, quem credere natum esse de virgine clamatis indignum. Si carnem putatis immundam, cur vobis non videtur immundius, quod a suae salutis temperamento _ (ad ..temperamentum ?)_ipsa natura carnis expurgat? An caro immunda est et fimus, qui carne egeritur, mundus est? Non ergo attenditis, non videtis stercoribus laetari agros, quo fertilius fecundentur? Nempe ad id redit vestra dementia, ut de spiritu sancto, quem carnem Mariae dicitis dedignatum, tanto uberius et laetius terra concipiat, quanto studiosius fuerit carnis sordibus et squaloribus pinguefacta. An ut hoc defendatis, dicetis spiritum sanctum incontaminabili ubique pollere praesentia? Respondetur vobis: Cur non ergo et in utero virginali? p. 549,20 Sed ut de conceptu iam taceam, partum ipsum deinde respicite! Concipientem de spiritu sancto dicitis terram gignere patibilem Iesum, quem tamen ita contaminatum omni ex ligno pendere perhibetis in frugibus et pomis, ut innumerabilibus [animalibus] animalium vescentium carnibus amplius contaminetur, ex ea sola parte purgandus, cui fames vestra subvenerit. Itaque nos Christum filium dei, verbum dei, incontaminabiliter carne indutum corde credimus, ore confitemur, quia illa substantia contaminari nec carne potest, quae nulla re potest, vos autem secundum vestram fabulam adhuc in arbore pendentem Iesum iam contaminatum dicitis, antequam carnem ingrediatur cuiusque vescentis. Aut si non est contaminatus, quomodo vos eum manducando purgatis? p. 550,4 Deinde cum omnes arbores crucem ipsius esse dicatis, unde a Fausto praedicatur omni suspensus ex ligno, cur non sicut illum verum Iesum bonum opus faciens Ioseph ille ab Arimathia de cruce deposuit, ut sepeliret, ita et vos poma decerpitis, ut Iesum de ligni suspensione depositum vestro ventre sepeliatis? Aut unde pium est Christum sepulcro condere, impium autem de ligno deponere? An ut de vobis etiam concinat, quod de propheta ponit apostolus: Sepulcrum patens est guttur eorum, ore aperto exspectatis, quis inferat Christum tamquam optimae sepulturae faucibus vestris? Postremo dicite nobis, quot Christos esse dicatis ! Aliusne est, quem de spiritu sancto concipiens terra patibilem gignit, omni non solum suspensus ex ligno, sed etiam iacens in herba, et alius ille, quem Iudaei crucifixerunt sub Pontio Pilato, et tertius ille per solem lunamque distentus, p. 550,19 an unus atque idem ex quadam sui parte ligatus in arboribus, ex quadam vero parte liber eidem ligatae captaeque subveniens? Quod si ita est, ille, quem sub Pontio Pilato passum esse conceditis, cum eum sine carne fuisse narretis – nondum dico, quemadmodum talem mortem sine carne perpeti potuerit – sed quaero, cui naves illas reliquerit, ut inde descendens talia pateretur, qualia sine quocumque corpore fieri non possent. Secundum praesentiam quippe spiritalem nullo modo illa pati posset; secundum praesentiam vero corporalem simul et in sole et in luna et in cruce esse non posset. Proinde si corpus non habuit, non est crucifixus; si autem habuit, quaero, unde habuerit, cum omnia corpora ex tenebrarum gente esse dicatis, quamvis substantiam divinam cogitare nisi corpoream numquam valueritis. p. 551,5 Unde cogimini aut sine corpore dicere crucifixum – quo absurdius et dementius dici nihil potest –; aut in phantasmate potius quam in veritate visum fuisse crucifigi – qua rursus impietate quid peius est? –; aut non omnia corpora de gente esse tenebrarum, sed esse etiam corpus divinae substantiae, quod tamen immortale non sit, sed possit ligno affigi et occidi – quod nihilominus plenum est dementiae –; aut ex gente tenebrarum mortale corpus habuisse Christum atque ita qui eius corporis matrem Mariam virginem credere timetis, gentem daemonum non timetis. Postremo, cum secundum sententiam Fausti, quam quidem ex illa longissima fabula vestra decerptam, quanta potuit brevitate perstrinxit, de spiritu sancto terra concipiens gignat patibilem Iesum, qui est vita et salus hominum omni suspensus ex ligno, cur ille salvator pendenti pendendo congruit et nascenti nascendo non congruit? p. 551,21 Si autem propterea Iesum dicitis esse in arboribus et Iesum crucifixum sub Pontio Pilato et Iesum per solem lunamque distentum, quia totum hoc ex una eademque substantia est, cur non et cetera milia numinum vestrorum hac appellatione concluditis? Cur enim non sit Iesus et ille splenditenens et ille Atlas et ille rex honoris et ille spiritus potens et ille primus homo et quicquid aliud innumerabiliter per diversa nomina et diversa officia praedicatis?

Translation Hide
Reply to Faustus the Manichaean

11.

But what are we to make of these words of Faustus: The Holy Spirit, by his influence and spiritual infusion, makes the earth conceive and bring forth the mortal Jesus, who, as hanging from every tree, is the life and salvation of men? Letting pass for a moment the absurdity of this statement, we observe the folly of believing that the mortal Jesus can be conceived through the power of the Holy Spirit by the earth, but not by the Virgin Mary. Dare you compare the holiness of that chaste virgin's womb with any piece of ground where trees and plants grow? Do you pretend to look with abhorrence upon a pure virgin, while you do not shrink from believing that Jesus is produced in gardens watered by the filthy drains of a city? For plants of all kinds spring up and are nourished in such moisture. You will have Jesus to be born in this way, while you cry out against the idea of His being born of a virgin. Do you think flesh more unclean than the excrements which its nature rejects? Is the filth cleaner than the flesh which expels it? Are you not aware how fields are manured in order to make them productive? Your folly comes to this, that the Holy Spirit, who, according to you, despised the womb of Mary, makes the earth conceive more fruitfully in proportion as it is carefully enriched with animal off-scourings. Do you reply that the Holy Spirit preserves His incorruptible purity everywhere? I ask again, Why not also in the virgin's womb? Passing from the conception, you maintain in regard to the mortal Jesus--who, as you say, is born from the earth, which has conceived by the power of the Holy Spirit--that He hangs in the shape of fruit from every tree: so that, besides this pollution, He suffers additional defilement from the flesh of the countless animals that eat the fruit; except, indeed, the small amount that is purified by your eating it. While we believe and confess Christ the Son of God, and the Word of God, to have become flesh without suffering defilement, because the divine substance is not defiled by flesh, as it is not defiled by anything, your fanciful notions would make Jesus to be defiled even as hanging on the tree, before entering the flesh of any animal; for if He were not defiled, there would be no need of His being purified by your eating Him. And if all trees are the cross of Christ, as Faustus seems to imply when he says that Jesus hangs from every tree, why do you not pluck the fruit, and so take Jesus down from hanging on the tree to bury Him in your stomach, which would correspond to the good deed of Joseph of Arimathea, when he took down the true Jesus from the cross to bury Him? ¹ Why should it be impious to take Christ from the tree, while it is pious to lay Him in the tomb? Perhaps you wish to apply to yourselves the words quoted from the prophet by Paul, "Their throat is an open sepulchre:" ² and so you wait with open mouth till some one comes to use your throat as the best sepulchre for Christ. Once more, how many Christs do you make? Is there one whom you call the mortal Christ, whom the earth conceives and brings forth by the power of the Holy Spirit; and another crucified by the Jews under Pontius Pilate; and a third whom you divide between the sun and the moon? Or is it one and the same person, part of whom is confined in the trees, to be released by the help of the other part which is not confined? If this is the case, and you allow that Christ suffered under Pontius Pilate, though it is difficult to see how he could have suffered without flesh, as you say he did, the great question is, with whom he left those ships you speak of, that he might come down and suffer these things, which he certainly could not have suffered without having a body of some kind. A mere spiritual presence could not have made him liable to these sufferings, and in his bodily presence he could not be at the same time in the sun, in the moon, and on the cross. So, then, if he had not a body, he was not crucified; and if he had a body, the question is, where he got it: for, according to you, all bodies belong to the race of darkness, though you cannot think of the divine substance except as being material. Thus you must say either that Christ was crucified without a body; which is utterly absurd; or that he was crucified in appearance and not in reality, which is blasphemy; or that all bodies do not belong to the race of darkness, but that the divine substance has also a body, and that not an immortal body, but liable to crucifixion and death, which, again, is altogether erroneous; or that Christ had a mortal body from the race of darkness, so that, while you will not allow that Christ's body came from the Virgin Mary, you derive it from the race of demons. Finally, as in Faustus' statement, in which he alludes in the briefest manner possible to the lengthy stories of Manichaean invention, the earth by the power of the Holy Spirit conceives and brings forth the mortal Jesus, who, hanging from every tree, is the life and salvation of men, why should this Saviour be represented by whatever is hanging, because he hung on the tree, and not by whatever is born, because he was born? But if you mean that the Jesus on the trees, and the Jesus crucified under Pontius Pilate, and the Jesus divided between the sun and the moon, are all one and the same substance, why do you not give the name of Jesus to your whole host of deities? Why should not your World-holder be Jesus too, and Atlas, and the King of Honour, and the Mighty Spirit, and the First Man, and all the rest, with their various names and occupations?