Basel, Universitätsbibliothek, AN I 8

Momus

...driven. And these things are indeed athletic and a scourge. Which is what one says to a lad, as if these men have suspended themselves to such a height. And that they sing both the form of the meters and the time of the delivery, so as to be led through such things. For it is also through the very education that wishes to be slippery for those men, holding an accusation. And many, then, of our discourses, but also of those never yet known, so that absurdities might not again escape notice, as it were. And thus to say that something else also differs for those who have not even partaken of the same discourse, in order to rectify this. And he looked down upon all that is eloquent. And he says it is very sweet to introduce the needs and not be deceived by the art in the things he was saying, and to receive good fruit from writing to benefit, and to obtain both this discourse and the honor of education, especially from one who is above suspicion. And you receive more of the honor of your art and of the reproach against us. But to be and to be adorned is worthy of them, or because those who did not believe will convict the reproaches against him, whether you have driven the tongues against them, and they were going to say these things. For they do not seem to know how to introduce wisdom into the evil of wordiness. Look at these who are inexperienced, and at times the custom, enjoying the evangelical voice of the same. And that which leads into certain griefs is not common, and those things they command. For from the heart wisdom utters, and not to enter heaven without a guide. —

One must speak as many things as are reasonable regarding what was said, and before finding God alone. Such is entirely the cause and the whole teaching; and there is every need, to delight me quite ambiguously so that they do not perish too much, ignorantly. And they heal all these things with the pride of wisdom—not entirely. This matter, therefore, must be a good order and the preservation of those crawling on the ground, not everything in every way, nor even at all. But rather at the proper times, so that there may be gladness. Not entirely, then, is the use of glory and the distribution of the body to contemplation, although for so great a thing to rest the soul and to be pure. To be pure, in the proper sense; but not to be pure through grief is neither a wondrous fortune nor safe. Just as to drive away abundance, or a shred of possession.

God is for us both the beginning and the middle; they shall loose even the ancient from the glory. And from what has been written, there is a beginning for us and for such discourses for the faithful and for the fabrications. Just as in letters, there are wicked lessons of the most beautiful letters. And of martyrs, the fragrance of ointments. For it is necessary to learn of the things of grace and of ourselves. And when we rise, we shall seek judgment. — IT IS FOR THE HUNGRY of all things to philosophize about God, nor is this matter easy, nor is it set before all who wish it. Since it does not seem so to most, the paradox of the discourse is more difficult for them. And I say this: to say that philosophizing about God is not for everyone. Perhaps one ought not even to say it. For to be deprived of philosophizing about God is a very hostile thing for those who are. But only as much as has fallen under their estimation and their dwelling according to imagination. For they profess not to know everything and yet to teach others. But the law wishes not to permit it in these things. For that by which many things are honored, the sole habit of such a great thing is to know and to teach entirely. Not only to think, but also to profess. And what is very wondrous and equitable is turned into the base. For those of our time have fashioned a form of unbelief, if indeed something seems excessive to them. But the promise is of a need of something great, but for the sake of that which is with reason and with faith, as the Lord. Or I entirely see those who say they are philosophizing about God. For if glory itself is not an easy matter, nor is it for those at leisure to see and reprove something evil. For not even of the wicked is the twenty-fold measure according to history more useful, and entirely toward the powers. But those who are warm in contemplation and those cast on the ground. Not entirely, not entirely, not even at all. Truly, as a guarding of the occasion. But this: that one must philosophize about God with those whom one ought, and upon the occasions one ought. But doing this is a remnant. But what and why, it happens better: to be reverent and not with the words "not we."