True eloquence in teaching consists in making clear what was obscure, and a wooden key that opens the lock is better than a golden one that does not. Augustine recalls Cicero’s three aims of the orator—to teach, to delight, and to persuade—and insists that teaching is the necessity. The hearer must be moved as well as instructed, for practical truth is useless unless the will is subdued to practice. In the Confessions he sets out the various ways the words “In the beginning” may be taken: the Word co-eternal with God, the universal mass of the corporeal world, the formless matter of spiritual and corporeal creatures, or the very commencement of the work. All who believe Moses spoke in the spirit of truth may hold one or another of these readings. Aquinas asks what effects Baptism produces. It remits all sin and all debt of punishment, opens the kingdom, and imprints an indelible character. Concupiscence remains as the material of struggle. Circumcision justified only by faith in the future Christ; the preparatory rites dispose but do not regenerate. The character is always given; grace follows when no obstacle is placed.

### Today’s Readings:

Augustine — On Christian Doctrine, Book 4, Chapters 11–13 (Sections 26–29)

Augustine — The Confessions, Book 12, Chapter 20 (Section 29)

Thomas Aquinas — Summa Theologica, Part 3, Questions 69–71

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Truth is not pagan property. Augustine will take music, letters, even a heathen report about the Muses, and then refuse the idols, the amulets, and the fear that mice in the boots mean tomorrow’s ruin. Cato already knew the difference. The Confessions then recites a psalm. Before the first line, attention holds the whole. As the lines are said, memory lengthens and expectation shortens, until the whole action has passed into memory—and that is the shape of a life, and of the age of the sons of men. Aquinas names the life that is after the seeing of truth. The intellect gazes. Love moves it. Delight finishes it. God is the principal object. The virtues clear the room. They are not the vision.

Today’s Readings:

Augustine of Hippo — On Christian Doctrine, Book 2, Chapters 18–20 (Sections 28–31)

Augustine of Hippo — The Confessions, Book 11, Chapter 28 (Section 38)

Thomas Aquinas — Summa Theologica, Part 2–2, Question 180 (The Contemplative Life)

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Forty days, ten strings, a hundred and fifty-three fish: Augustine will not let a reader shrug at numbers as decoration. They are one of the keys that open figures—and music is another, even if the nine Muses were only three artists and three kinds of sound. The Confessions then names the three acts by which the mind handles what is not there: it expects, it considers, it remembers. A long future is a long expectation. A long past is a long memory. Aquinas divides a life the same way he divides an intellect. Some men are given to seeing the truth. Some are given to doing what ought to be done. The life of pleasure is not the second of those.

Today’s Readings:

Augustine of Hippo — On Christian Doctrine, Book 2, Chapters 16–17 (Sections 25–27)

Augustine of Hippo — The Confessions, Book 11, Chapter 28 (Section 37)

Thomas Aquinas — Summa Theologica, Part 2–2, Question 179 (The Active and Contemplative Lives)

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Unknown words stop a reader. Augustine’s remedy is not guesswork: ask a speaker of the tongue, learn the tongue, compare translators, and correct the copies before you interpret them. He prefers the Itala among Latin versions and the Septuagint among the Greek, and he will use Hebrew names—Siloam, Zion, Jordan—because things as well as words unlock figures. The Confessions then finds where the measure actually lives. The syllables are gone. What remains is the impression in the mind, and the present intention carrying what is still to come into what has already been. Aquinas adds the sign that is meant to confirm the word. A miracle is God’s work, not a performer’s. It may attend true preaching; it is never given to prop up a lie.

Today’s Readings:

Augustine of Hippo — On Christian Doctrine, Book 2, Chapters 14–16 (Sections 21–23)

Augustine of Hippo — The Confessions, Book 11, Chapter 27 (Section 36)

Thomas Aquinas — Summa Theologica, Part 2–2, Question 178 (The Grace of Miracles)

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Fear of God is the first step; wisdom is the last. Between them Augustine sets a climb that ends in a single eye—one that will not put neighbor, or self, before the truth. Then he comes back down to the third step and names the books: the canon judged by the churches, forty-four of the Old, and the New from the four Gospels to John’s Revelation. The Confessions still cannot say what time is, only that we measure it—long verse by short syllable—until even that measure slips, and he wonders whether the protraction is of the mind itself. Aquinas sorts the prophets the same way Augustine sorts signs: the image is one gift; the light that understands it is a greater one.

### Today’s Readings:

Augustine of Hippo — On Christian Doctrine, Book 2, Chapters 7–8 (Sections 11–13)

Augustine of Hippo — The Confessions, Book 11, Chapters 25–26 (Sections 32–33)

Thomas Aquinas — Summa Theologica, Part 2–2, Questions 173–174 (The Reception and Degrees of Prophecy)

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First read the plain places. Then let them light the dark ones. Augustine will not let a man hunt figures before he knows the books, or treat an ox as only an ox when the apostle has already said what the ox means. Hebrew and Greek are not ornaments. They are the remedy when Latin translators multiply. Two renderings of Isaiah can both tell the truth: without faith you will not understand; without faith you will not abide. The Confessions then tries to measure a voice—and finds that while it sounds it is not finished, and when it is finished it is gone. We measure neither future, nor past, nor present, nor what is passing. And yet we do measure times. Aquinas takes the mind past its ordinary tools. Paul was caught up. He knew what he saw. He did not know whether he was in the body.

Today’s Readings:

Augustine of Hippo — On Christian Doctrine, Book 2, Chapters 9–12 (Sections 14–17)

Augustine of Hippo — The Confessions, Book 11, Chapter 27 (Section 34)

Thomas Aquinas — Summa Theologica, Part 2–2, Question 175 (Rapture)

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Today’s Readings Podcast Description

Scripture left one language so that it could enter every language. Readers hunt the mind of the writers only to find the will of God. Then the dark places arrive. Augustine will not call them accidents. Pride is worn down by toil; the mind that finds too easily grows dull. The plain texts feed hunger. The obscure ones wake appetite. Almost nothing buried in figure is not said elsewhere without figure. Fear of God is the first step toward wisdom; piety the second, so that we do not correct the book we do not yet understand; knowledge the third—and knowledge of a good hope makes a man sorrowful, not proud. Strength follows, hungering after righteousness, turning from what passes to the unchangeable Trinity.

Is time the motion of a body? No body moves except in time. That is not the same as saying motion is time. We measure both movement and standing still. Time is the measure, not the thing measured.

Then Aquinas asks what prophecy is. A physician may forecast an illness. That is not prophecy. Prophecy begins where natural causes run out and God himself lights the mind. It is not only the future. It is not a gift the prophet switches on at will. Angels may carry the message. Only God is its source. Zach could guess from schedules and clues. Kylee told him what had actually happened. Inference is one kind of knowing. Revelation is another.

### Today’s Readings:

Augustine of Hippo — On Christian Doctrine, Book 2, Chapters 5–7 (Sections 6–10)

Augustine of Hippo — The Confessions, Book 11, Chapter 24 (Section 31)

Thomas Aquinas — Summa Theologica, Part 2–2, Questions 171–172

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