Christian theologian (354-430)
And how shall I call upon my God, my God and Lord, since, when I call for Him, I shall be calling Him to myself? and what room is there within me, whither my God can come into me? whither can God come into me, God who made heaven and earth? is there, indeed, O Lord my God, aught in me that can contain Thee? do then heaven and earth, which Thou hast made, and wherein Thou hast made me, contain Thee? or, because nothing which exists could exist without Thee, doth therefore whatever exists contain Thee? Since, then, I too exist, why do I seek that Thou shouldest enter into me, who were not, wert Thou not in me? Why? because I am not gone down in hell, and yet Thou art there also. For if I go down into hell, Thou art there. I could not be then, O my God, could not be at all, wert Thou not in me; or, rather, unless I were in Thee, of whom are all things, by whom are all things, in whom are all things? Even so, Lord, even so. Whither do I call Thee, since I am in Thee? or whence canst Thou enter into me? for whither can I go beyond heaven and earth, that thence my God should come into me, who hath said, I fill the heaven and the earth.
ST. AUGUSTINE
Confessions
I do not mean that the soul is air, as has been supposed by some who could not conceive a spiritual nature; but, with much dissimilarity, the two things have a kind of likeness, which makes it suitable to say that the immaterial soul is illumined with the immaterial light of the simple wisdom of God, as the material air is irradiated with material light, and that, as the air, when deprived of this light, grows dark, (for material darkness is nothing else than air wanting light,) so the soul, deprived of the light of wisdom, grows dark.
ST. AUGUSTINE
The City of God
That theology, therefore, which is fabulous, theatrical, scenic, and full of all baseness and unseemliness, is taken up into the civil theology; and part of that theology, which in its totality is deservedly judged to be worthy of reprobation and rejection, is pronounced worthy to be cultivated and observed;—not at all an incongruous part, as I have undertaken to show, and one which, being alien to the whole body, was unsuitably attached to and suspended from it, but a part entirely congruous with, and most harmoniously fitted to the rest, as a member of the same body. For what else do those images, forms, ages, sexes, characteristics of the gods show? If the poets have Jupiter with a beard, and Mercury beardless, have not the priests the same? Is the Priapus of the priests less obscene than the Priapus of the players? Does he receive the adoration of worshippers in a different form from that in which he moves about the stage for the amusement of spectators? Is not Saturn old and Apollo young in the shrines where their images stand, as well as when represented by actor's masks? Why are Forculus, who presides over doors, and Limentinus, who presides over thresholds and lintels, male gods, and Cardea between them feminine, who presides over hinges? Are not those things found in books on divine things, which grave poets have deemed unworthy of their verses? Does the Diana of the theatre carry arms, whilst the Diana of the city is simply a virgin? Is the stage Apollo a lyrist, but the Delphic Apollo ignorant of this art? But these things are decent compared with the more shameful things. What was thought of Jupiter himself by those who placed his wet nurse in the Capitol? Did they not bear witness to Euhemerus, who, not with the garrulity of a fable-teller, but with the gravity of an historian who had diligently investigated the matter, wrote that all such gods had been men and mortals? And they who appointed the Epulones as parasites at the table of Jupiter, what else did they wish for but mimic sacred rites? For if any mimic had said that parasites of Jupiter were made use of at his table, he would assuredly have appeared to be seeking to call forth laughter. Varro said it,—not when he was mocking, but when he was commending the gods did he say it. His books on divine, not on human, things testify that he wrote this,—not where he set forth the scenic games, but where he explained the Capitoline laws. In a word, he is conquered, and confesses that, as they made the gods with a human form, so they believed that they are delighted with human pleasures.
ST. AUGUSTINE
The City of God
Philosophers,—who place the end of human good in virtue itself, in order to put to shame certain other philosophers, who indeed approve of the virtues, but measure them all with reference to the end of bodily pleasure, and think that this pleasure is to be sought for its own sake, but the virtues on account of pleasure,—are wont to paint a kind of word-picture, in which Pleasure sits like a luxurious queen on a royal seat, and all the virtues are subjected to her as slaves, watching her nod, that they may do whatever she shall command. She commands Prudence to be ever on the watch to discover how Pleasure may rule, and be safe. Justice she orders to grant what benefits she can, in order to secure those friendships which are necessary for bodily pleasure; to do wrong to no one, lest, on account of the breaking of the laws, Pleasure be not able to live in security. Fortitude she orders to keep her mistress, that is, Pleasure, bravely in her mind, if any affliction befall her body which does not occasion death, in order that by remembrance of former delights she may mitigate the poignancy of present pain. Temperance she commands to take only a certain quantity even of the most favorite food, lest, through immoderate use, anything prove hurtful by disturbing the health of the body, and thus Pleasure, which the Epicureans make to consist chiefly in the health of the body, be grievously offended. Thus the virtues, with the whole dignity of their glory, will be the slaves of Pleasure, as of some imperious and disreputable woman.
ST. AUGUSTINE
The City of God
If there is free will, all things do not happen according to fate; if all things do not happen according to fate, there is not a certain order of causes; and if there is not a certain order of causes, neither is there a certain order of things foreknown by God,—for things cannot come to pass except they are preceded by efficient causes,—but, if there is no fixed and certain order of causes foreknown by God, all things cannot be said to happen according as He foreknew that they would happen. And further, if it is not true that all things happen just as they have been foreknown by Him, there is not, says he, in God any foreknowledge of future events.
ST. AUGUSTINE
The City of God
And I strained to perceive what I now heard, that free-will was the cause of our doing ill, and Thy just judgment of our suffering ill. But I was not able clearly to discern it. So then endeavouring to draw my soul's vision out of that deep pit, I was again plunged therein, and endeavouring often, I was plunged back as often. But this raised me a little into Thy light, that I knew as well that I had a will, as that I lived: when then I did will or nill any thing, I was most sure that no other than myself did will and nill: and I all but saw that there was the cause of my sin. But what I did against my will, I saw that I suffered rather than did, and I judged not to be my fault, but my punishment; whereby, however, holding Thee to be just, I speedily confessed myself to be not unjustly punished. But again I said, Who made me? Did not my God, Who is not only good, but goodness itself? Whence then came I to will evil and nill good, so that I am thus justly punished? who set this in me, and ingrafted into me this plant of bitterness, seeing I was wholly formed by my most sweet God? If the devil were the author, whence is that same devil? And if he also by his own perverse will, of a good angel became a devil, whence, again, came in him that evil will whereby he became a devil, seeing the whole nature of angels was made by that most good Creator? By these thoughts I was again sunk down and choked; yet not brought down to that hell of error (where no man confesseth unto Thee), to think rather that Thou dost suffer ill, than that man doth it.
ST. AUGUSTINE
Confessions
For as deeds of violence arise, if that emotion of the soul be corrupted, whence vehement action springs, stirring itself insolently and unrulily; and lusts, when that affection of the soul is ungoverned, whereby carnal pleasures are drunk in, so do errors and false opinions defile the conversation, if the reasonable soul itself be corrupted; as it was then in me, who knew not that it must be enlightened by another light, that it may be partaker of truth, seeing itself is not that nature of truth. For Thou shalt light my candle, O Lord my God, Thou shalt enlighten my darkness: and of Thy fulness have we all received, for Thou art the true light that lighteth every man that cometh into the world; for in Thee there is no variableness, neither shadow of change.
ST. AUGUSTINE
Confessions
Passing hence from infancy, I came to boyhood, or rather it came to me, displacing infancy. Nor did that depart,—(for whither went it?)—and yet it was no more.
ST. AUGUSTINE
Confessions
For not even lions or dragons have ever waged with their kind such wars as men have waged with one another.
ST. AUGUSTINE
The City of God
For how could I justly be blamed and prohibited from loving false things, if it were false that I loved them?
ST. AUGUSTINE
The City of God
Lastly, O Lord, who art God and not flesh and blood, if man did see less, could any thing be concealed from Thy good Spirit (who shall lead me into the land of uprightness), which Thou Thyself by those words wert about to reveal to readers in times to come, though he through whom they were spoken, perhaps among many true meanings, thought on some one? which if so it be, let that which he thought on be of all the highest. But to us, O Lord, do Thou, either reveal that same, or any other true one which Thou pleasest; that so, whether Thou discoverest the same to us, as to that Thy servant, or some other by occasion of those words, yet Thou mayest feed us, not error deceive us. Behold, O Lord my God, how much we have written upon a few words, how much I beseech Thee! What strength of ours, yea what ages would suffice for all Thy books in this manner? Permit me then in these more briefly to confess unto Thee, and to choose some one true, certain, and good sense that Thou shalt inspire me, although many should occur, where many may occur; this being the law my confession, that if I should say that which Thy minister intended, that is right and best; for this should I endeavour, which if I should not attain, yet I should say that, which Thy Truth willed by his words to tell me, which revealed also unto him, what It willed.
ST. AUGUSTINE
Confessions
For there is no need of excellent capacity for this task, that putting away the desire of contention, they may observe that if God is the soul of the world, and the world is as a body to Him, who is the soul, He must be one living being consisting of soul and body, and that this same God is a kind of womb of nature containing all things in Himself, so that the lives and souls of all living things are taken, according to the manner of each one's birth, out of His soul which vivifies that whole mass, and therefore nothing at all remains which is not a part of God.
ST. AUGUSTINE
The City of God
They, then, are but abandoned and ungrateful wretches, in deep and fast bondage to that malign spirit, who complain and murmur that men are rescued by the name of Christ from the hellish thraldom of these unclean spirits, and from a participation in their punishment, and are brought out of the night of pestilential ungodliness into the light of most healthful piety. Only such men could murmur that the masses flock to the churches and their chaste acts of worship, where a seemly separation of the sexes is observed; where they learn how they may so spend this earthly life, as to merit a blessed eternity hereafter; where Holy Scripture and instruction in righteousness are proclaimed from a raised platform in presence of all, that both they who do the word may hear to their salvation, and they who do it not may hear to judgment. And though some enter who scoff at such precepts, all their petulance is either quenched by a sudden change, or is restrained through fear or shame. For no filthy and wicked action is there set forth to be gazed at or to be imitated; but either the precepts of the true God are recommended, His miracles narrated, His gifts praised, or His benefits implored.
ST. AUGUSTINE
The City of God
But they fancy they bring a conclusive charge against Christianity, when they aggravate the horror of captivity by adding that not only wives and unmarried maidens, but even consecrated virgins, were violated. But truly, with respect to this, it is not Christian faith, nor piety, nor even the virtue of chastity, which is hemmed into any difficulty: the only difficulty is so to treat the subject as to satisfy at once modesty and reason. And in discussing it we shall not be so careful to reply to our accusers as to comfort our friends. Let this, therefore, in the first place, be laid down as an unassailable position, that the virtue which makes the life good has its throne in the soul, and thence rules the members of the body, which becomes holy in virtue of the holiness of the will; and that while the will remains firm and unshaken, nothing that another person does with the body, or upon the body, is any fault of the person who suffers it, so long as he cannot escape it without sin. But as not only pain may be inflicted, but lust gratified on the body of another, whenever anything of this latter kind takes place, shame invades even a thoroughly pure spirit from which modesty has not departed,—shame, lest that act which could not be suffered without some sensual pleasure, should be believed to have been committed also with some assent of the will.
ST. AUGUSTINE
The City of God
For, I saw the church full; and one went this way, and another that way. But I was displeased that I led a secular life; yea now that my desires no longer inflamed me, as of old, with hopes of honour and profit, a very grievous burden it was to undergo so heavy a bondage. For, in comparison of Thy sweetness, and the beauty of Thy house which I loved, those things delighted me no longer. But still I was enthralled with the love of woman; nor did the Apostle forbid me to marry, although he advised me to something better, chiefly wishing that all men were as himself was. But I being weak, chose the more indulgent place; and because of this alone, was tossed up and down in all beside, faint and wasted with withering cares, because in other matters I was constrained against my will to conform myself to a married life, to which I was given up and enthralled. I had heard from the mouth of the Truth, that there were some eunuchs which had made themselves eunuchs for the kingdom of heaven's sake: but, saith He, let him who can receive it, receive it. Surely vain are all men who are ignorant of God, and could not out of the good things which are seen, find out Him who is good. But I was no longer in that vanity; I had surmounted it; and by the common witness of all Thy creatures had found Thee our Creator, and Thy Word, God with Thee, and together with Thee one God, by whom Thou createdst all things. There is yet another kind of ungodly, who knowing God, glorified Him not as God, neither were thankful. Into this also had I fallen, but Thy right hand upheld me, and took me thence, and Thou placedst me where I might recover. For Thou hast said unto man, Behold, the fear of the Lord is wisdom, and, Desire not to seem wise; because they who affirmed themselves to be wise, became fools. But I had now found the goodly pearl, which, selling all that I had, I ought to have bought, and I hesitated.
ST. AUGUSTINE
Confessions
Doth then, O Lord God of truth, whoso knoweth these things, therefore please Thee? Surely unhappy is he who knoweth all these, and knoweth not Thee: but happy whoso knoweth Thee, though he know not these. And whoso knoweth both Thee and them is not the happier for them, but for Thee only, if, knowing Thee, he glorifies Thee as God, and is thankful, and becomes not vain in his imaginations.
ST. AUGUSTINE
Confessions
For what more miserable than a miserable being who commiserates not himself; weeping the death of Dido for love to Aeneas, but weeping not his own death for want of love to Thee, O God. Thou light of my heart, Thou bread of my inmost soul, Thou Power who givest vigour to my mind, who quickenest my thoughts, I loved Thee not. I committed fornication against Thee, and all around me thus fornicating there echoed "Well done! well done!" for the friendship of this world is fornication against Thee; and "Well done! well done!" echoes on till one is ashamed not to be thus a man. And for all this I wept not, I who wept for Dido slain, and "seeking by the sword a stroke and wound extreme," myself seeking the while a worse extreme, the extremest and lowest of Thy creatures, having forsaken Thee, earth passing into the earth. And if forbid to read all this, I was grieved that I might not read what grieved me. Madness like this is thought a higher and a richer learning, than that by which I learned to read and write.
ST. AUGUSTINE
Confessions
God forbid that there be any truth in an opinion which threatens us with a real misery that is never to end, but is often and endlessly to be interrupted by intervals of fallacious happiness. For what happiness can be more fallacious and false than that in whose blaze of truth we yet remain ignorant that we shall be miserable, or in whose most secure citadel we yet fear that we shall be so?
ST. AUGUSTINE
The City of God
Come, let us reason together, saith the Lord, that there may be lights in the firmament of the heaven, and they may shine upon the earth.
ST. AUGUSTINE
Confessions
For if we were beasts, we should love the fleshly and sensual life, and this would be our sufficient good; and when it was well with us in respect of it, we should seek nothing beyond.
ST. AUGUSTINE
The City of God