41. O Lord my God, what a chasm there is in thy deep secret! How far short of it have the consequences of my sins cast me? Heal my eyes, that I may enjoy thy light. Surely, if there is a mind that so greatly abounds in knowledge and foreknowledge, to which all things past and future are as well known as one psalm is well known to me, that mind would be an exceeding marvel and altogether astonishing. For whatever is past and whatever is yet to come would be no more concealed from him than the past and future of that psalm were hidden from me when I was chanting it: how much of it had been sung from the beginning and what and how much still remained till the end. But far be it from thee, O Creator of the universe, and Creator of our souls and bodies -- far be it from thee that thou shouldst merely know all things past and future. Far, far more wonderfully, and far more mysteriously thou knowest them. For it is not as the feelings of one singing familiar songs, or hearing a familiar song in which, because of his expectation of words still to come and his remembrance of those that are past, his feelings are varied and his senses are divided. This is not the way that anything happens to thee, who art unchangeably eternal, that is, the truly eternal Creator of minds. As in the beginning thou knewest both the heaven and the earth without any change in thy knowledge, so thou didst make heaven and earth in their beginnings without any division in thy action.[453] Let him who understands this confess to thee; and let him who does not understand also confess to thee! Oh, exalted as thou art, still the humble in heart are thy dwelling place! For thou liftest them who are cast down and they fall not for whom thou art the Most High.[454]

The mode of creation and the truth of Scripture. Augustine explores the relation of the visible and formed matter of heaven and earth to the prior matrix from which it was formed. This leads to an intricate analysis of "unformed matter" and the primal "possibility" from which God created, itself created de nihilo. He finds a reference to this in the misconstrued Scriptural phrase "the heaven of heavens." Realizing that his interpretation of Gen. 1:1, 2, is not self-evidently the only possibility, Augustine turns to an elaborate discussion of the multiplicity of perspectives in hermeneutics and, in the course of this, reviews the various possibilities of true interpretation of his Scripture text. He emphasizes the importance of tolerance where there are plural options, and confidence where basic Christian faith is concerned.

1. My heart is deeply stirred, O Lord, when in this poor life of mine the words of thy Holy Scripture strike upon it. This is why the poverty of the human intellect expresses itself in an abundance of language. Inquiry is more loquacious than discovery. Demanding takes longer than obtaining; and the hand that knocks is more active than the hand that receives. But we have the promise, and who shall break it? "If God be for us, who can be against us?"[455] "Ask, and you shall receive; seek, and you shall find; knock, and it shall be opened unto you; for everyone that asks receives, and he who seeks finds, and to him that knocks, it shall be opened."[456] These are thy own promises, and who need fear to be deceived when truth promises?

2. In lowliness my tongue confesses to thy exaltation, for thou madest heaven and earth. This heaven which I see, and this earth on which I walk -- from which came this "earth" that I carry about me -- thou didst make. But where is that heaven of heavens, O Lord, of which we hear in the words of the psalm, "The heaven of heavens is the Lord's, but the earth he hath given to the children of men"?[457] Where is the heaven that we cannot see, in relation to which all that we can see is earth? For this whole corporeal creation has been beautifully formed -- though not everywhere in its entirety -- and our earth is the lowest of these levels. Still, compared with that heaven of heavens, even the heaven of our own earth is only earth. Indeed, it is not absurd to call each of those two great bodies[458] "earth" in comparison with that ineffable heaven which is the Lord's, and not for the sons of men.

3. And truly this earth was invisible and unformed,[459] and there was an inexpressibly profound abyss[460] above which there was no light since it had no form. Thou didst command it written that "darkness was on the face of the deep."[461] What else is darkness except the absence of light? For if there had been light, where would it have been except by being over all, showing itself rising aloft and giving light? Therefore, where there was no light as yet, why was it that darkness was present, unless it was that light was absent? Darkness, then, was heavy upon it, because the light from above was absent; just as there is silence where there is no sound. And what is it to have silence anywhere but simply not to have sound? Hast thou not, O Lord, taught this soul which confesses to thee? Hast thou not thus taught me, O Lord, that before thou didst form and separate this formless matter there was _nothing_: neither color, nor figure, nor body, nor spirit? Yet it was not absolutely nothing; it was a certain formlessness without any shape.

4. What, then, should that formlessness be called so that somehow it might be indicated to those of sluggish mind, unless we use some word in common speech? But what can be found anywhere in the world nearer to a total formlessness than the earth and the abyss? Because of their being on the lowest level, they are less beautiful than are the other and higher parts, all translucent and shining. Therefore, why may I not consider the formlessness of matter -- which thou didst create without shapely form, from which to make this shapely world -- as fittingly indicated to men by the phrase, "The earth invisible and unformed"?

5. When our thought seeks something for our sense to fasten to [in this concept of unformed matter], and when it says to itself, "It is not an intelligible form, such as life or justice, since it is the material for bodies; and it is not a former perception, for there is nothing in the invisible and unformed which can be seen and felt" -- while human thought says such things to itself, it may be attempting either to know by being ignorant or by knowing how not to know.

6. But if, O Lord, I am to confess to thee, by my mouth and my pen, the whole of what thou hast taught me concerning this unformed matter, I must say first of all that when I first heard of such matter and did not understand it -- and those who told me of it could not understand it either -- I conceived of it as having countless and varied forms. Thus, I did not think about it rightly. My mind in its agitation used to turn up all sorts of foul and horrible "forms"; but still they were "forms." And still I called it formless, not because it was unformed, but because it had what seemed to me a kind of form that my mind turned away from, as bizarre and incongruous, before which my human weakness was confused. And even what I did conceive of as unformed was so, not because it was deprived of all form, but only as it compared with more beautiful forms. Right reason, then, persuaded me that I ought to remove altogether all vestiges of form whatever if I wished to conceive matter that was wholly unformed; and this I could not do. For I could more readily imagine that what was deprived of all form simply did not exist than I could conceive of anything between form and nothing -- something which was neither formed nor nothing, something that was unformed and nearly nothing. Thus my mind ceased to question my spirit -- filled as it was with the images of formed bodies, changing and varying them according to its will. And so I applied myself to the bodies themselves and looked more deeply into their mutability, by which they cease to be what they had been and begin to be what they were not. This transition from form to form I had regarded as involving something like a formless condition, though not actual nothingness.[462] But I desired to know, not to guess. And, if my voice and my pen were to confess to thee all the various knots thou hast untied for me about this question, who among my readers could endure to grasp the whole of the account? Still, despite this, my heart will not cease to give honor to thee or to sing thy praises concerning those things which it is not able to express.[463] For the mutability of mutable things carries with it the possibility of all those forms into which mutable things can be changed. But this mutability -- what is it? Is it soul? Is it body? Is it the external appearance of soul or body? Could it be said, "Nothing was something," and "That which is, is not"? If this were possible, I would say that this was it, and in some such manner it must have been in order to receive these visible and composite forms.[464]