BASA

134 R. A. Herr era Proslogion illustrates a 'theology of conversion' ? 2 The question is obviously of great importance as a multiplicity of theological and philosophical themes converge at this point ; the relationship between faith and reason, spirituality and thought, nature and grace. To know the ultimate destination of the Pool is not merely an exercise in thematic gymnastics but, above all else, the discovery of criteria for further interpretation . Here, as in many other difiiculties, Augustine provides us with a due which, when studied in the light of the Proslogion and Anselm's other works, is of inestimable value. lt is a defense against Manichaean criticism of Christianity and an exhortation to an erstwhile friend to leave this error and embrace the orthodox faith. While doing so it provides the reader with a sort of abbreviated description of Augustine's own pilgrimage from Manichaeanism to Christianity, and onwards to a more profound comprehension of his faith and the life which is peculiar to it. No matter how embedded is the soul in errore ac stultitia it is still engaged in the quest for truth, more exactly, that hidden path by which it may arrive at truth. 3 This path or method (modus) can only be discovered by means of divine power. 4 Augustine proceeds to counter the charge - seemingly constant with the opponents of Christianity - that the Church does not respect the preeminent status of reason and disregards its legitimate daims by imposing an irrational and altogether superfluous credo on its adherents. This is, in part, true, but the 'heavy yoke' of authority is necessary as it is the precondition for the acquisition of truth: credo ut intelligas. 5 Augustine insists that the possession 2 André HAYEN, T he Role of the Pool in St. Anselm and the Necessarily Apostolic Character of True Christian Reflection, in : J. HrcK & A. C. MacGr11 (Eds.), The Many - Faced Argument (N. Y. 1967), pp. 165; 169. 3 De Utilitate Credendi, 7, 14. • I bid., 8, 20. 5 « Nam vera religio, nisi credantur ea quae quisque postea, si se bene gesserit dignusque fuerit, assequatur atque percipiat et omnino sine quodam grassi auctoritatis imperio iniri recte nullo pacto potest ». Ibid., 9, 21. • « Sed nonne censes, nisi primo credat se ad id quod instituit perventurum, mentemque supplicem praebeat, et quibusdam magnis necessariisque praeceptis obtemperans quadam vitae actione perpurget, non eum esse aliter illa quae pure vera sunt adepturum? ..... Cuiusmodi enim libet excellant ingenio, nisi Deus adsit, humi repunt..... Postremo quae potest esse via salubrior, quam idoneum primo fieri percipiendae veritatis adhibendo iis fidem, quae ad praecolendum et ad praecurandum animum sunt divinitus constituta ». Ibid., 10, 24.