Christian theologian (354-430)
But if they contend that only rational animals, such as men, are parts of God, I do not really see how, if the whole world is God, they can separate beasts from being parts of Him. But what need is there of striving about that? Concerning the rational animal himself,—that is, man,—what more unhappy belief can be entertained than that a part of God is whipped when a boy is whipped? And who, unless he is quite mad, could bear the thought that parts of God can become lascivious, iniquitous, impious, and altogether damnable? In brief, why is God angry at those who do not worship Him, since these offenders are parts of Himself? It remains, therefore, that they must say that all the gods have their own lives; that each one lives for himself, and none of them is a part of any one; but that all are to be worshipped,—at least as many as can be known and worshipped; for they are so many it is impossible that all can be so. And of all these, I believe that Jupiter, because he presides as king, is thought by them to have both established and extended the Roman empire. For if he has not done it, what other god do they believe could have attempted so great a work, when they must all be occupied with their own offices and works, nor can one intrude on that of another? Could the kingdom of men then be propagated and increased by the king of the gods?
ST. AUGUSTINE
The City of God
But whosoever, without possessing that desire of glory which makes one fear to displease those who judge his conduct, desires domination and power, very often seeks to obtain what he loves by most open crimes. Therefore he who desires glory presses on to obtain it either by the true way, or certainly by deceit and artifice, wishing to appear good when he is not. Therefore to him who possesses virtues it is a great virtue to despise glory; for contempt of it is seen by God, but is not manifest to human judgment.
ST. AUGUSTINE
The City of God
Let truth spring out of the earth, and righteousness look down from heaven.
ST. AUGUSTINE
Confessions
It is a great question among men, whether man can be mortal and blessed. Some, taking the humbler view of his condition, have denied that he is capable of blessedness so long as he continues in this mortal life; others, again, have spurned this idea, and have been bold enough to maintain that, even though mortal, men may be blessed by attaining wisdom. But if this be the case, why are not these wise men constituted mediators between miserable mortals and the blessed immortals, since they have blessedness in common with the latter, and mortality in common with the former? Certainly, if they are blessed, they envy no one (for what more miserable than envy?), but seek with all their might to help miserable mortals on to blessedness, so that after death they may become immortal, and be associated with the blessed and immortal angels.
ST. AUGUSTINE
The City of God
And the angels are not the only members of the rational and intellectual creation whom we call blessed. For who will take upon him to deny that those first men in Paradise were blessed previously to sin, although they were uncertain how long their blessedness was to last, and whether it would be eternal (and eternal it would have been had they not sinned),—who, I say, will do so, seeing that even now we not unbecomingly call those blessed whom we see leading a righteous and holy life in hope of immortality, who have no harrowing remorse of conscience, but obtain readily divine remission of the sins of their present infirmity? These, though they are certain that they shall be rewarded if they persevere, are not certain that they will persevere. For what man can know that he will persevere to the end in the exercise and increase of grace, unless he has been certified by some revelation from Him who, in His just and secret judgment, while He deceives none, informs few regarding this matter? Accordingly, so far as present comfort goes, the first man in Paradise was more blessed than any just man in this insecure state; but as regards the hope of future good, every man who not merely supposes, but certainly knows that he shall eternally enjoy the most high God in the company of angels, and beyond the reach of ill,—this man, no matter what bodily torments afflict him, is more blessed than was he who, even in that great felicity of Paradise, was uncertain of his fate.
ST. AUGUSTINE
The City of God
The sufficiency of my merit is to know that my merit is not sufficient.
ST. AUGUSTINE
attributed, Day's Collacon
I resolved then to bend my mind to the holy Scriptures, that I might see what they were. But behold, I see a thing not understood by the proud, nor laid open to children, lowly in access, in its recesses lofty, and veiled with mysteries; and I was not such as could enter into it, or stoop my neck to follow its steps. For not as I now speak, did I feel when I turned to those Scriptures; but they seemed to me unworthy to be compared to the stateliness of Tully: for my swelling pride shrunk from their lowliness, nor could my sharp wit pierce the interior thereof. Yet were they such as would grow up in a little one. But I disdained to be a little one; and, swollen with pride, took myself to be a great one.
ST. AUGUSTINE
Confessions
What then takes place in the soul, when it is more delighted at finding or recovering the things it loves, than if it had ever had them? yea, and other things witness hereunto; and all things are full of witnesses, crying out, "So is it." The conquering commander triumpheth; yet had he not conquered unless he had fought; and the more peril there was in the battle, so much the more joy is there in the triumph. The storm tosses the sailors, threatens shipwreck; all wax pale at approaching death; sky and sea are calmed, and they are exceeding joyed, as having been exceeding afraid. A friend is sick, and his pulse threatens danger; all who long for his recovery are sick in mind with him. He is restored, though as yet he walks not with his former strength; yet there is such joy, as was not, when before he walked sound and strong. Yea, the very pleasures of human life men acquire by difficulties, not those only which fall upon us unlooked for, and against our wills, but even by self-chosen, and pleasure-seeking trouble. Eating and drinking have no pleasure, unless there precede the pinching of hunger and thirst. Men, given to drink, eat certain salt meats, to procure a troublesome heat, which the drink allaying, causes pleasure. It is also ordered that the affianced bride should not at once be given, lest as a husband he should hold cheap whom, as betrothed, he sighed not after.
ST. AUGUSTINE
Confessions
Then I sought a way of obtaining strength sufficient to enjoy Thee; and found it not, until I embraced that Mediator betwixt God and men, the Man Christ Jesus, who is over all, God blessed for evermore, calling unto me, and saying, I am the way, the truth, and the life, and mingling that food which I was unable to receive, with our flesh.
ST. AUGUSTINE
Confessions
Great is the power of memory, a fearful thing, O my God, a deep and boundless manifoldness; and this thing is the mind, and this am I myself. What am I then, O my God? What nature am I? A life various and manifold, and exceeding immense.
ST. AUGUSTINE
Confessions
My heart, O Lord, touched with the words of Thy Holy Scripture, is much busied, amid this poverty of my life. And therefore most times, is the poverty of human understanding copious in words, because enquiring hath more to say than discovering, and demanding is longer than obtaining, and our hand that knocks, hath more work to do, than our hand that receives. We hold the promise, who shall make it null? If God be for us, who can be against us? Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, shall it be opened. These be Thine own promises: and who need fear to be deceived, when the Truth promiseth?
ST. AUGUSTINE
Confessions
To the divine providence it has seemed good to prepare in the world to come for the righteous good things, which the unrighteous shall not enjoy; and for the wicked evil things, by which the good shall not be tormented. But as for the good things of this life, and its ills, God has willed that these should be common to both; that we might not too eagerly covet the things which wicked men are seen equally to enjoy, nor shrink with an unseemly fear from the ills which even good men often suffer. There is, too, a very great difference in the purpose served both by those events which we call adverse and those called prosperous. For the good man is neither uplifted with the good things of time, nor broken by its ills; but the wicked man, because he is corrupted by this world’s happiness, feels himself punished by its unhappiness.
ST. AUGUSTINE
City of God
For by hope we are saved; but hope that is seen, is not hope.
ST. AUGUSTINE
Confessions
It is a great and very rare thing for a man, after he has contemplated the whole creation, corporeal and incorporeal, and has discerned its mutability, to pass beyond it, and, by the continued soaring of his mind, to attain to the unchangeable substance of God, and, in that height of contemplation, to learn from God Himself that none but He has made all that is not of the divine essence. For God speaks with a man not by means of some audible creature dinning in his ears, so that atmospheric vibrations connect Him that makes with him that hears the sound, nor even by means of a spiritual being with the semblance of a body, such as we see in dreams or similar states; for even in this case He speaks as if to the ears of the body, because it is by means of the semblance of a body He speaks, and with the appearance of a real interval of space,—for visions are exact representations of bodily objects. Not by these, then, does God speak, but by the truth itself, if any one is prepared to hear with the mind rather than with the body. For He speaks to that part of man which is better than all else that is in him, and than which God Himself alone is better.
ST. AUGUSTINE
The City of God
All natures, then, inasmuch as they are, and have therefore a rank and species of their own, and a kind of internal harmony, are certainly good. And when they are in the places assigned to them by the order of their nature, they preserve such being as they have received. And those things which have not received everlasting being, are altered for better or for worse, so as to suit the wants and motions of those things to which the Creator's law has made them subservient; and thus they tend in the divine providence to that end which is embraced in the general scheme of the government of the universe. So that, though the corruption of transitory and perishable things brings them to utter destruction, it does not prevent their producing that which was designed to be their result. And this being so, God, who supremely is, and who therefore created every being which has not supreme existence (for that which was made of nothing could not be equal to Him, and indeed could not be at all had He not made it), is not to be found fault with on account of the creature's faults, but is to be praised in view of the natures He has made.
ST. AUGUSTINE
The City of God
And I wondered that I now loved Thee, and no phantasm for Thee. And yet did I not press on to enjoy my God; but was borne up to Thee by Thy beauty, and soon borne down from Thee by mine own weight, sinking with sorrow into these inferior things.
ST. AUGUSTINE
Confessions
For when God said, "Let there be light, and there was light," if we are justified in understanding in this light the creation of the angels, then certainly they were created partakers of the eternal light which is the unchangeable Wisdom of God, by which all things were made, and whom we call the only-begotten Son of God.
ST. AUGUSTINE
City of God
Of this at least I am certain, that no one has ever died who was not destined to die some time.
ST. AUGUSTINE
The City of God
Already Thou hast told me with a strong voice, O Lord, in my inner ear, that Thou art eternal, Who only hast immortality; since Thou canst not be changed as to figure or motion, nor is Thy will altered by times: seeing no will which varies is immortal. This is in Thy sight clear to me, and let it be more and more cleared to me, I beseech Thee; and in the manifestation thereof, let me with sobriety abide under Thy wings. Thou hast told me also with a strong voice, O Lord, in my inner ear, that Thou hast made all natures and substances, which are not what Thyself is, and yet are; and that only is not from Thee, which is not, and the motion of the will from Thee who art, unto that which in a less degree is, because such motion is transgression and sin; and that no man's sin doth either hurt Thee, or disturb the order of Thy government, first or last. This is in Thy sight clear unto me, and let it be more and more cleared to me, I beseech Thee: and in the manifestation thereof, let me with sobriety abide under Thy wings.
ST. AUGUSTINE
Confessions
But I have still some things to say in confutation of those who refer the disasters of the Roman republic to our religion, because it prohibits the offering of sacrifices to the gods. For this end I must recount all, or as many as may seem sufficient, of the disasters which befell that city and its subject provinces, before these sacrifices were prohibited; for all these disasters they would doubtless have attributed to us, if at that time our religion had shed its light upon them, and had prohibited their sacrifices. I must then go on to show what social well-being the true God, in whose hand are all kingdoms, vouchsafed to grant to them that their empire might increase. I must show why He did so, and how their false gods, instead of at all aiding them, greatly injured them by guile and deceit. And, lastly, I must meet those who, when on this point convinced and confuted by irrefragable proofs, endeavor to maintain that they worship the gods, not hoping for the present advantages of this life, but for those which are to be enjoyed after death. And this, if I am not mistaken, will be the most difficult part of my task, and will be worthy of the loftiest argument; for we must then enter the lists with the philosophers, not the mere common herd of philosophers, but the most renowned, who in many points agree with ourselves, as regarding the immortality of the soul, and that the true God created the world, and by His providence rules all He has created. But as they differ from us on other points, we must not shrink from the task of exposing their errors, that, having refuted the gainsaying of the wicked with such ability as God may vouchsafe, we may assert the city of God, and true piety, and the worship of God, to which alone the promise of true and everlasting felicity is attached. Here, then, let us conclude, that we may enter on these subjects in a fresh book.
ST. AUGUSTINE
The City of God