Christian theologian (354-430)
Thus a true sacrifice is every work which is done that we may be united to God in holy fellowship, and which has a reference to that supreme good and end in which alone we can be truly blessed. And therefore even the mercy we show to men, if it is not shown for God's sake, is not a sacrifice.
ST. AUGUSTINE
The City of God
We therefore see these things which Thou madest, because they are: but they are, because Thou seest them. And we see without, that they are, and within, that they are good, but Thou sawest them there, when made, where Thou sawest them, yet to be made. And we were at a later time moved to do well, after our hearts had conceived of Thy Spirit; but in the former time we were moved to do evil, forsaking Thee; but Thou, the One, the Good God, didst never cease doing good. And we also have some good works, of Thy gift, but not eternal; after them we trust to rest in Thy great hallowing. But Thou, being the Good which needeth no good, art ever at rest, because Thy rest is Thou Thyself. And what man can teach man to understand this? or what Angel, an Angel? or what Angel, a man? Let it be asked of Thee, sought in Thee, knocked for at Thee; so, so shall it be received, so shall it be found, so shall it be opened. Amen.
ST. AUGUSTINE
Confessions
But I am unwilling to utter all that may occur to those who think of it, yet cannot be spoken without irreverence.
ST. AUGUSTINE
The City of God
But the worshippers and admirers of these gods delight in imitating their scandalous iniquities, and are nowise concerned that the republic be less depraved and licentious. Only let it remain undefeated, they say, only let it flourish and abound in resources; let it be glorious by its victories, or still better, secure in peace; and what matters it to us? This is our concern, that every man be able to increase his wealth so as to supply his daily prodigalities, and so that the powerful may subject the weak for their own purposes. Let the poor court the rich for a living, and that under their protection they may enjoy a sluggish tranquility; and let the rich abuse the poor as their dependents, to minister to their pride. Let the people applaud not those who protect their interests, but those who provide them with pleasure. Let no severe duty be commanded, no impurity forbidden. Let kings estimate their prosperity, not by the righteousness, but by the servility of their subjects. Let the provinces stand loyal to the kings, not as moral guides, but as lords of their possessions and purveyors of their pleasures; not with a hearty reverence, but a crooked and servile fear. Let the laws take cognizance rather of the injury done to another man's property, than of that done to one's own person. If a man be a nuisance to his neighbor, or injure his property, family, or person, let him be actionable; but in his own affairs let every one with impunity do what he will in company with his own family, and with those who willingly join him. Let there be a plentiful supply of public prostitutes for every one who wishes to use them, but specially for those who are too poor to keep one for their private use. Let there be erected houses of the largest and most ornate description: in these let there be provided the most sumptuous banquets, where every one who pleases may, by day or night, play, drink, vomit, dissipate. Let there be everywhere heard the rustling of dancers, the loud, immodest laughter of the theatre; let a succession of the most cruel and the most voluptuous pleasures maintain a perpetual excitement. If such happiness is distasteful to any, let him be branded as a public enemy; and if any attempt to modify or put an end to it, let him be silenced, banished, put an end to. Let these be reckoned the true gods, who procure for the people this condition of things, and preserve it when once possessed. Let them be worshipped as they wish; let them demand whatever games they please, from or with their own worshippers; only let them secure that such felicity be not imperiled by foe, plague, or disaster of any kind. What sane man would compare a republic such as this, I will not say to the Roman empire, but to the palace of Sardanapalus, the ancient king who was so abandoned to pleasures, that he caused it to be inscribed on his tomb, that now that he was dead, he possessed only those things which he had swallowed and consumed by his appetites while alive? If these men had such a king as this, who, while self-indulgent, should lay no severe restraint on them, they would more enthusiastically consecrate to him a temple and a flamen than the ancient Romans did to Romulus.
ST. AUGUSTINE
The City of God
And I, miserable, believed that more mercy was to be shown to the fruits of the earth than men, for whom they were created.
ST. AUGUSTINE
Confessions
Who can understand his errors? It was the sport, which as it were tickled our hearts, that we beguiled those who little thought what we were doing, and much disliked it.
ST. AUGUSTINE
Confessions
Therefore God supreme and true, with His Word and Holy Spirit (which three are one), one God omnipotent, creator and maker of every soul and of every body; by whose gift all are happy who are happy through verity and not through vanity; who made man a rational animal consisting of soul and body, who, when he sinned, neither permitted him to go unpunished, nor left him without mercy; who has given to the good and to the evil, being in common with stones, vegetable life in common with trees, sensuous life in common with brutes, intellectual life in common with angels alone; from whom is every mode, every species, every order; from whom are measure, number, weight; from whom is everything which has an existence in nature, of whatever kind it be, and of whatever value; from whom are the seeds of forms and the forms of seeds, and the motion of seeds and of forms; who gave also to flesh its origin, beauty, health, reproductive fecundity, disposition of members, and the salutary concord of its parts; who also to the irrational soul has given memory, sense, appetite, but to the rational soul, in addition to these, has given intelligence and will; who has not left, not to speak of heaven and earth, angels and men, but not even the entrails of the smallest and most contemptible animal, or the feather of a bird, or the little flower of a plant, or the leaf of a tree, without an harmony, and, as it were, a mutual peace among all its parts;—that God can never be believed to have left the kingdoms of men, their dominations and servitudes, outside of the laws of His providence.
ST. AUGUSTINE
The City of God
Well, I have no mind to arbitrate between the lewdness of theatrical entertainments and of mystic rites; only this I say, and history bears me out in making the assertion, that those same entertainments, in which the fictions of poets are the main attraction, were not introduced in the festivals of the gods by the ignorant devotion of the Romans, but that the gods themselves gave the most urgent commands to this effect, and indeed extorted from the Romans these solemnities and celebrations in their honor.
ST. AUGUSTINE
The City of God
To Carthage I came, where there sang all around me in my ears a cauldron of unholy loves. I loved not yet, yet I loved to love, and out of a deep-seated want, I hated myself for wanting not. I sought what I might love, in love with loving, and safety I hated, and a way without snares. For within me was a famine of that inward food, Thyself, my God; yet, through that famine I was not hungered; but was without all longing for incorruptible sustenance, not because filled therewith, but the more empty, the more I loathed it. For this cause my soul was sickly and full of sores, it miserably cast itself forth, desiring to be scraped by the touch of objects of sense. Yet if these had not a soul, they would not be objects of love. To love then, and to be beloved, was sweet to me; but more, when I obtained to enjoy the person I loved, I defiled, therefore, the spring of friendship with the filth of concupiscence, and I beclouded its brightness with the hell of lustfulness; and thus foul and unseemly, I would fain, through exceeding vanity, be fine and courtly. I fell headlong then into the love wherein I longed to be ensnared. My God, my Mercy, with how much gall didst Thou out of Thy great goodness besprinkle for me that sweetness? For I was both beloved, and secretly arrived at the bond of enjoying; and was with joy fettered with sorrow-bringing bonds, that I might be scourged with the iron burning rods of jealousy, and suspicions, and fears, and angers, and quarrels.
ST. AUGUSTINE
Confessions
When, therefore, it is asked what death it was with which God threatened our first parents if they should transgress the commandment they had received from Him, and should fail to preserve their obedience,—whether it was the death of soul, or of body, or of the whole man, or that which is called second death,—we must answer, It is all. For the first consists of two; the second is the complete death, which consists of all. For, as the whole earth consists of many lands, and the Church universal of many churches, so death universal consists of all deaths. The first consists of two, one of the body, and another of the soul. So that the first death is a death of the whole man, since the soul without God and without the body suffers punishment for a time; but the second is when the soul, without God but with the body, suffers punishment everlasting. When, therefore, God said to that first man whom he had placed in Paradise, referring to the forbidden fruit, "In the day that thou eatest thereof thou shalt surely die," that threatening included not only the first part of the first death, by which the soul is deprived of God; nor only the subsequent part of the first death, by which the body is deprived of the soul; nor only the whole first death itself, by which the soul is punished in separation from God and from the body;—but it includes whatever of death there is, even to that final death which is called second, and to which none is subsequent.
ST. AUGUSTINE
The City of God
For, as I know that I am, so I know this also, that I know.
ST. AUGUSTINE
The City of God
And now, to begin to go over those works of the one true God, on account of which these have made to themselves many and false gods, whilst they attempt to give an honorable interpretation to their many most abominable and most infamous mysteries,—we worship that God who has appointed to the natures created by Him both the beginnings and the end of their existing and moving; who holds, knows, and disposes the causes of things; who hath created the virtue of seeds; who hath given to what creatures He would a rational soul, which is called mind; who hath bestowed the faculty and use of speech; who hath imparted the gift of foretelling future things to whatever spirits it seemed to Him good; who also Himself predicts future things, through whom He pleases, and through whom He will removes diseases; who, when the human race is to be corrected and chastised by wars, regulates also the beginnings, progress, and ends of these wars; who hath created and governs the most vehement and most violent fire of this world, in due relation and proportion to the other elements of immense nature; who is the governor of all the waters; who hath made the sun brightest of all material lights, and hath given him suitable power and motion; who hath not withdrawn, even from the inhabitants of the nether world, His dominion and power; who hath appointed to mortal natures their suitable seed and nourishment, dry or liquid; who establishes and makes fruitful the earth; who bountifully bestows its fruits on animals and on men; who knows and ordains, not only principal causes, but also subsequent causes; who hath determined for the moon her motion; who affords ways in heaven and on earth for passage from one place to another; who hath granted also to human minds, which He hath created, the knowledge of the various arts for the help of life and nature; who hath appointed the union of male and female for the propagation of offspring; who hath favored the societies of men with the gift of terrestrial fire for the simplest and most familiar purposes, to burn on the hearth and to give light. These are, then, the things which that most acute and most learned man Varro has labored to distribute among the select gods, by I know not what physical interpretation, which he has got from other sources, and also conjectured for himself. But these things the one true God makes and does, but as the same God,—that is, as He who is wholly everywhere, included in no space, bound by no chains, mutable in no part of His being, filling heaven and earth with omnipresent power, not with a needy nature. Therefore He governs all things in such a manner as to allow them to perform and exercise their own proper movements. For although they can be nothing without Him, they are not what He is. He does also many things through angels; but only from Himself does He beatify angels. So also, though He send angels to men for certain purposes, He does not for all that beatify men by the good inherent in the angels, but by Himself, as He does the angels themselves.
ST. AUGUSTINE
The City of God
But, as to those who call by the name of fate, not the disposition of the stars as it may exist when any creature is conceived, or born, or commences its existence, but the whole connection and train of causes which makes everything become what it does become, there is no need that I should labor and strive with them in a merely verbal controversy, since they attribute the so-called order and connection of causes to the will and power of God most high, who is most rightly and most truly believed to know all things before they come to pass, and to leave nothing unordained; from whom are all powers, although the wills of all are not from Him.
ST. AUGUSTINE
The City of God
But Thou, Lord, abidest for ever, yet not for ever art Thou angry with us; because Thou pitiest our dust and ashes, and it was pleasing in Thy sight to reform my deformities; and by inward goads didst Thou rouse me, that I should be ill at ease, until Thou wert manifested to my inward sight. Thus, by the secret hand of Thy medicining was my swelling abated, and the troubled and bedimmed eyesight of my mind, by the smarting anointings of healthful sorrows, was from day to day healed.
ST. AUGUSTINE
Confessions
What shall I render unto the Lord, that, whilst my memory recalls these things, my soul is not affrighted at them? I will love Thee, O Lord, and thank Thee, and confess unto Thy name; because Thou hast forgiven me these so great and heinous deeds of mine. To Thy grace I ascribe it, and to Thy mercy, that Thou hast melted away my sins as it were ice. To Thy grace I ascribe also whatsoever I have not done of evil; for what might I not have done, who even loved a sin for its own sake? Yea, all I confess to have been forgiven me; both what evils I committed by my own wilfulness, and what by Thy guidance I committed not. What man is he, who, weighing his own infirmity, dares to ascribe his purity and innocency to his own strength; that so he should love Thee the less, as if he had less needed Thy mercy, whereby Thou remittest sins to those that turn to Thee? For whosoever, called by Thee, followed Thy voice, and avoided those things which he reads me recalling and confessing of myself, let him not scorn me, who being sick, was cured by that Physician, through whose aid it was that he was not, or rather was less, sick: and for this let him love Thee as much, yea and more; since by whom he sees me to have been recovered from such deep consumption of sin, by Him he sees himself to have been from the like consumption of sin preserved.
ST. AUGUSTINE
Confessions
Narrow is the mansion of my soul; enlarge Thou it, that Thou mayest enter in. It is ruinous; repair Thou it. It has that within which must offend Thine eyes; I confess and know it. But who shall cleanse it? or to whom should I cry, save Thee? Lord, cleanse me from my secret faults, and spare Thy servant from the power of the enemy. I believe, and therefore do I speak. Lord, Thou knowest. Have I not confessed against myself my transgressions unto Thee, and Thou, my God, hast forgiven the iniquity of my heart? I contend not in judgment with Thee, who art the truth; I fear to deceive myself; lest mine iniquity lie unto itself. Therefore I contend not in judgment with Thee; for if Thou, Lord, shouldest mark iniquities, O Lord, who shall abide it?
ST. AUGUSTINE
Confessions
For heaven shall be folded up like a scroll; and now is it stretched over us like a skin.
ST. AUGUSTINE
Confessions
For although He who is the true God is God, not by opinion, but by nature, nevertheless all nature is not God; for there is certainly a nature of man, of a beast, of a tree, of a stone,—none of which is God.
ST. AUGUSTINE
The City of God
But, let these perplexing debatings and disputations of the philosophers go on as they may, we, in order that we may confess the most high and true God Himself, do confess His will, supreme power, and prescience.
ST. AUGUSTINE
The City of God
But they who have laid violent hands on themselves are perhaps to be admired for their greatness of soul, though they cannot be applauded for the soundness of their judgment. However, if you look at the matter more closely, you will scarcely call it greatness of soul, which prompts a man to kill himself rather than bear up against some hardships of fortune, or sins in which he is not implicated. Is it not rather proof of a feeble mind, to be unable to bear either the pains of bodily servitude or the foolish opinion of the vulgar? And is not that to be pronounced the greater mind, which rather faces than flees the ills of life, and which, in comparison of the light and purity of conscience, holds in small esteem the judgment of men, and specially of the vulgar, which is frequently involved in a mist of error?
ST. AUGUSTINE
The City of God