Christian theologian (354-430)
This is it that is loved in friends; and so loved, that a man's conscience condemns itself, if he love not him that loves him again, or love not again him that loves him, looking for nothing from his person but indications of his love. Hence that mourning, if one die, and darkenings of sorrows, that steeping of the heart in tears, all sweetness turned to bitterness; and upon the loss of life of the dying, the death of the living. Blessed whoso loveth Thee, and his friend in Thee, and his enemy for Thee. For he alone loses none dear to him, to whom all are dear in Him who cannot be lost. And who is this but our God, the God that made heaven and earth, and filleth them, because by filling them He created them? Thee none loseth, but who leaveth. And who leaveth Thee, whither goeth or whither fleeth he, but from Thee well-pleased, to Thee displeased? For where doth he not find Thy law in his own punishment? And Thy law is truth, and truth Thou.
ST. AUGUSTINE
Confessions
But why I went hence, and went thither, Thou knewest, O God, yet showedst it neither to me, nor to my mother, who grievously bewailed my journey, and followed me as far as the sea. But I deceived her, holding me by force, that either she might keep me back or go with me, and I feigned that I had a friend whom I could not leave, till he had a fair wind to sail. And I lied to my mother, and such a mother, and escaped: for this also hast Thou mercifully forgiven me, preserving me, thus full of execrable defilements, from the waters of the sea, for the water of Thy Grace; whereby when I was cleansed, the streams of my mother's eyes should be dried, with which for me she daily watered the ground under her face. And yet refusing to return without me, I scarcely persuaded her to stay that night in a place hard by our ship, where was an Oratory in memory of the blessed Cyprian. That night I privily departed, but she was not behind in weeping and prayer. And what, O Lord, was she with so many tears asking of Thee, but that Thou wouldest not suffer me to sail? But Thou, in the depth of Thy counsels and hearing the main point of her desire, regardest not what she then asked, that Thou mightest make me what she ever asked. The wind blew and swelled our sails, and withdrew the shore from our sight; and she on the morrow was there, frantic with sorrow, and with complaints and groans filled Thine ears, Who didst then disregard them; whilst through my desires, Thou wert hurrying me to end all desire, and the earthly part of her affection to me was chastened by the allotted scourge of sorrows. For she loved my being with her, as mothers do, but much more than many; and she knew not how great joy Thou wert about to work for her out of my absence. She knew not; therefore did she weep and wail, and by this agony there appeared in her the inheritance of Eve, with sorrow seeking what in sorrow she had brought forth. And yet, after accusing my treachery and hardheartedness, she betook herself again to intercede to Thee for me, went to her wonted place, and I to Rome.
ST. AUGUSTINE
Confessions
What is that which gleams through me, and strikes my heart without hurting it; and I shudder and kindle? I shudder, inasmuch as I am unlike it; I kindle, inasmuch as I am like it.
ST. AUGUSTINE
Confessions
For true it is, O Lord, that Thou madest heaven and earth; and it is true too, that the Beginning is Thy Wisdom, in Which Thou createst all: and true again, that this visible world hath for its greater part the heaven and the earth, which briefly comprise all made and created natures. And true too, that whatsoever is mutable, gives us to understand a certain want of form, whereby it receiveth a form, or is changed, or turned. It is true, that that is subject to no times, which so cleaveth to the unchangeable Form, as though subject to change, never to be changed. It is true, that that formlessness which is almost nothing, cannot be subject to the alteration of times. It is true, that that whereof a thing is made, may by a certain mode of speech, be called by the name of the thing made of it; whence that formlessness, whereof heaven and earth were made, might be called heaven and earth. It is true, that of things having form, there is not any nearer to having no form, than the earth and the deep. It is true, that not only every created and formed thing, but whatsoever is capable of being created and formed, Thou madest, of Whom are all things. It is true, that whatsoever is formed out of that which had no form, was unformed before it was formed.
ST. AUGUSTINE
Confessions
Angels fell away, man's soul fell away, and thereby pointed the abyss in that dark depth, ready for the whole spiritual creation, hadst not Thou said from the beginning, Let there be light, and there had been light, and every obedient intelligence of Thy heavenly City had cleaved to Thee, and rested in Thy Spirit, Which is borne unchangeably over every thing changeable.
ST. AUGUSTINE
Confessions
Thus the goddess Felicity being established in the largest and loftiest place, the citizens should learn whence the furtherance of every good desire should be sought. And so, by the persuasion of nature herself, the superfluous multitude of other gods being abandoned, Felicity alone would be worshipped, prayer would be made to her alone, her temple alone would be frequented by the citizens who wished to be happy, which no one of them would not wish; and thus felicity, who was sought for from all the gods, would be sought for only from her own self.
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
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
When a male and a female are united, the god Jugatinus presides. Well, let this be borne with. But the married woman must be brought home: the god Domiducus also is invoked. That she may be in the house, the god Domitius is introduced. That she may remain with her husband, the goddess Manturnæ is used. What more is required? Let human modesty be spared. Let the lust of flesh and blood go on with the rest, the secret of shame being respected. Why is the bedchamber filled with a crowd of deities, when even the groomsmen have departed? And, moreover, it is so filled, not that in consideration of their presence more regard may be paid to chastity, but that by their help the woman, naturally of the weaker sex, and trembling with the novelty of her situation, may the more readily yield her virginity. For there are the goddess Virginiensis, and the god-father Subigus, and the goddess-mother Prema, and the goddess Pertunda, and Venus, and Priapus. What is this? If it was absolutely necessary that a man, labouring at this work, should be helped by the gods, might not some one god or goddess have been sufficient? Was Venus not sufficient alone, who is even said to be named from this, that without her power a woman does not cease to be a virgin? If there is any shame in men, which is not in the deities, is it not the case that, when the married couple believe that so many gods of either sex are present, and busy at this work, they are so much affected with shame, that the man is less moved, and the woman more reluctant? And certainly, if the goddess Virginiensis is present to loose the virgin's zone, if the god Subigus is present that the virgin may be got under the man, if the goddess Prema is present that, having been got under him, she may be kept down, and may not move herself, what has the goddess Pertunda to do there? Let her blush; let her go forth. Let the husband himself do something. It is disgraceful that any one but himself should do that from which she gets her name. But perhaps she is tolerated because she is said to be a goddess, and not a god. For if she were believed to be a male, and were called Pertundus, the husband would demand more help against him for the chastity of his wife than the newly-delivered woman against Silvanus. But why am I saying this, when Priapus, too, is there, a male to excess, upon whose immense and most unsightly member the newly-married bride is commanded to sit, according to the most honourable and most religious custom of matrons?
ST. AUGUSTINE
The City of God
Stage-plays also carried me away, full of images of my miseries, and of fuel to my fire. Why is it, that man desires to be made sad, beholding doleful and tragical things, which yet himself would no means suffer? yet he desires as a spectator to feel sorrow at them, and this very sorrow is his pleasure. What is this but a miserable madness?
ST. AUGUSTINE
Confessions
Can it at any time or place be unjust to love God with all his heart, with all his soul, and with all his mind; and his neighbour as himself? Therefore are those foul offences which be against nature, to be every where and at all times detested and punished; such as were those of the men of Sodom: which should all nations commit, they should all stand guilty of the same crime, by the law of God, which hath not so made men that they should so abuse one another. For even that intercourse which should be between God and us is violated, when that same nature, of which He is Author, is polluted by perversity of lust. But those actions which are offences against the customs of men, are to be avoided according to the customs severally prevailing; so that a thing agreed upon, and confirmed, by custom or law of any city or nation, may not be violated at the lawless pleasure of any, whether native or foreigner. For any part which harmoniseth not with its whole, is offensive. But when God commands a thing to be done, against the customs or compact of any people, though it were never by them done heretofore, it is to be done; and if intermitted, it is to be restored; and if never ordained, is now to be ordained. For lawful if it be for a king, in the state which he reigns over, to command that which no one before him, nor he himself heretofore, had commanded, and to obey him cannot be against the common weal of the state (nay, it were against it if he were not obeyed, for to obey princes is a general compact of human society); how much more unhesitatingly ought we to obey God, in all which He commands, the Ruler of all His creatures! For as among the powers in man's society, the greater authority is obeyed in preference to the lesser, so must God above all.
ST. AUGUSTINE
Confessions
Great is this force of memory, excessive great, O my God; a large and boundless chamber! who ever sounded the bottom thereof? yet is this a power of mine, and belongs unto my nature; nor do I myself comprehend all that I am. Therefore is the mind too strait to contain itself.
ST. AUGUSTINE
Confessions
Art Thou not mighty, God Almighty, so as to heal all the diseases of my soul, and by Thy more abundant grace to quench even the impure motions of my sleep! Thou wilt increase, Lord, Thy gifts more and more in me, that my soul may follow me to Thee, disentangled from the birdlime of concupiscence; that it rebel not against itself, and even in dreams not only not, through images of sense, commit those debasing corruptions, even to pollution of the flesh, but not even to consent unto them. For that nothing of this sort should have, over the pure affections even of a sleeper, the very least influence, not even such as a thought would restrain,—to work this, not only during life, but even at my present age, is not hard for the Almighty, Who art able to do above all that we ask or think. But what I yet am in this kind of my evil, have I confessed unto my good Lord; rejoicing with trembling, in that which Thou hast given me, and bemoaning that wherein I am still imperfect; hoping that Thou wilt perfect Thy mercies in me, even to perfect peace, which my outward and inward man shall have with Thee, when death shall be swallowed up in victory.
ST. AUGUSTINE
Confessions
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
Why, therefore, except through foolishness and miserable error, shouldst thou humble thyself to worship a being to whom thou desirest to be unlike in thy life? And why shouldst thou pay religious homage to him whom thou art unwilling to imitate, when it is the highest duty of religion to imitate Him whom thou worshippest?
ST. AUGUSTINE
The City of God
Is that too innocence, when the fountain of milk is flowing in rich abundance, not to endure one to share it, though in extremest need, and whose very life as yet depends thereon? We bear gently with all this, not as being no or slight evils, but because they will disappear as years increase; for, though tolerated now, the very same tempers are utterly intolerable when found in riper years.
ST. AUGUSTINE
Confessions
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
We see that these select gods have, indeed, become more famous than the rest; not, however, that their merits may be brought to light, but that their opprobrious deeds may not be hid.
ST. AUGUSTINE
The City of God
We must not pass from this passage of Scripture without noticing that when God said, "Let there be light, and there was light," it was immediately added, "And God saw the light that it was good." No such expression followed the statement that He separated the light from the darkness, and called the light Day and the darkness Night, lest the seal of His approval might seem to be set on such darkness, as well as on the light. For when the darkness was not subject of disapprobation, as when it was divided by the heavenly bodies from this light which our eyes discern, the statement that God saw that it was good is inserted, not before, but after the division is recorded. "And God set them," so runs the passage, "in the firmament of the heaven, to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good." For He approved of both, because both were sinless. But where God said, "Let there be light, and there was light; and God saw the light that it was good;" and the narrative goes on, "and God divided the light from the darkness: and God called the light Day, and the darkness He called Night," there was not in this place subjoined the statement, "And God saw that it was good," lest both should be designated good, while one of them was evil, not by nature, but by its own fault. And therefore, in this case, the light alone received the approbation of the Creator, while the angelic darkness, though it had been ordained, was yet not approved.
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