Christian theologian (354-430)
For, as soon as our first parents had transgressed the commandment, divine grace forsook them, and they were confounded at their own wickedness; and therefore they took fig-leaves (which were possibly the first that came to hand in their troubled state of mind), and covered their shame; for though their members remained the same, they had shame now where they had none before. They experienced a new motion of their flesh, which had become disobedient to them, in strict retribution of their own disobedience to God. For the soul, reveling in its own liberty, and scorning to serve God, was itself deprived of the command it had formerly maintained over the body. And because it had willfully deserted its superior Lord, it no longer held its own inferior servant; neither could it hold the flesh subject, as it would always have been able to do had it remained itself subject to God. Then began the flesh to lust against the Spirit, in which strife we are born, deriving from the first transgression a seed of death, and bearing in our members, and in our vitiated nature, the contest or even victory of the flesh.
ST. AUGUSTINE
The City of God
Notwithstanding, in how many most petty and contemptible things is our curiosity daily tempted, and how often we give way, who can recount?
ST. AUGUSTINE
Confessions
And of what consequence is it what kind of death puts an end to life, since he who has died once is not forced to go through the same ordeal a second time? And as in the daily casualties of life every man is, as it were, threatened with numberless deaths, so long as it remains uncertain which of them is his fate, I would ask whether it is not better to suffer one and die, than to live in fear of all? I am not unaware of the poor-spirited fear which prompts us to choose rather to live long in fear of so many deaths, than to die once and so escape them all; but the weak and cowardly shrinking of the flesh is one thing, and the well-considered and reasonable persuasion of the soul quite another.
ST. AUGUSTINE
The City of God
It is thus apparent, that when the republic was being destroyed by profligate manners, its gods did nothing to hinder its destruction by the direction or correction of its manners, but rather accelerated its destruction by increasing the demoralization and corruption that already existed. They need not pretend that their goodness was shocked by the iniquity of the city, and that they withdrew in anger. For they were there, sure enough; they are detected, convicted: they were equally unable to break silence so as to guide others, and to keep silence so as to conceal themselves.
ST. AUGUSTINE
The City of God
O God my God, what miseries and mockeries did I now experience, when obedience to my teachers was proposed to me, as proper in a boy, in order that in this world I might prosper, and excel in tongue-science, which should serve to the "praise of men," and to deceitful riches. Next I was put to school to get learning, in which I (poor wretch) knew not what use there was; and yet, if idle in learning, I was beaten. For this was judged right by our forefathers; and many, passing the same course before us, framed for us weary paths, through which we were fain to pass; multiplying toil and grief upon the sons of Adam. But, Lord, we found that men called upon Thee, and we learnt from them to think of Thee (according to our powers) as of some great One, who, though hidden from our senses, couldest hear and help us. For so I began, as a boy, to pray to Thee, my aid and refuge; and broke the fetters of my tongue to call on Thee, praying Thee, though small, yet with no small earnestness, that I might not be beaten at school. And when Thou heardest me not (not thereby giving me over to folly), my elders, yea my very parents, who yet wished me no ill, mocked my stripes, my then great and grievous ill.
ST. AUGUSTINE
Confessions
I acknowledge Thee, Lord of heaven and earth, and praise Thee for my first rudiments of being, and my infancy, whereof I remember nothing; for Thou hast appointed that man should from others guess much as to himself; and believe much on the strength of weak females.
ST. AUGUSTINE
Confessions
Some have advanced the opinion that there are both good and bad gods; but some, thinking more respectfully of the gods have attributed to them so much honour and praise as to preclude the supposition of any god being wicked. But those who have maintained that there are wicked gods as well as good ones have included the demons under the name "gods," and sometimes, though more rarely, have called the gods demons; so that they admit that Jupiter, whom they make the king and head of all the rest, is called a demon by Homer. Those, on the other hand, who maintain that the gods are all good, and far more excellent than the men who are justly called good, are moved by the actions of the demons, which they can neither deny nor impute to the gods whose goodness they affirm, to distinguish between gods and demons; so that, whenever they find anything offensive in the deeds or sentiments by which unseen spirits manifest their power, they believe this to proceed not from the gods, but from the demons. At the same time they believe that, as no god can hold direct intercourse with men, these demons hold the position of mediators, ascending with prayers, and returning with gifts. This is the opinion of the Platonists, the ablest and most esteemed of their philosophers, with whom we therefore chose to debate this question,—whether the worship of a number of gods is of any service towards obtaining blessedness in the future life. And this is the reason why, in the preceding book, we have inquired how the demons, who take pleasure in such things as good and wise men loathe and execrate, in the sacrilegious and immoral fictions which the poets have written, not of men, but of the gods themselves, and in the wicked and criminal violence of magical arts, can be regarded as more nearly related and more friendly to the gods than men are, and can mediate between good men and the good gods; and it has been demonstrated that this is absolutely impossible.
ST. AUGUSTINE
The City of God
And yet there succeeded, not indeed other griefs, yet the causes of other griefs. For whence had that former grief so easily reached my very inmost soul, but that I had poured out my soul upon the dust, in loving one that must die, as if he would never die?
ST. AUGUSTINE
Confessions
But I was commanded to believe; and yet it corresponded not with what had been established by calculations and my own sight.
ST. AUGUSTINE
Confessions
For evil men account those things alone evil which do not make men evil; neither do they blush to praise good things, and yet to remain evil among the good things they praise. It grieves them more to own a bad house than a bad life, as if it were man's greatest good to have everything good but himself.
ST. AUGUSTINE
The City of God
f, then, in regard to that outward form which the workman's hand imposes on his work, we do not say that Rome and Alexandria were built by masons and architects, but by the kings by whose will, plan, and resources they were built, so that the one has Romulus, the other Alexander, for its founder; with how much greater reason ought we to say that God alone is the Author of all natures, since He neither uses for His work any material which was not made by Him, nor any workmen who were not also made by Him, and since, if He were, so to speak, to withdraw from created things His creative power, they would straightway relapse into the nothingness in which they were before they were created? "Before," I mean, in respect of eternity, not of time. For what other creator could there be of time, than He who created those things whose movements make time?
ST. AUGUSTINE
The City of God
Lord, since eternity is Thine, art Thou ignorant of what I say to Thee? or dost Thou see in time, what passeth in time? Why then do I lay in order before Thee so many relations? Not, of a truth, that Thou mightest learn them through me, but to stir up mine own and my readers' devotions towards Thee, that we may all say, Great is the Lord, and greatly to be praised. I have said already; and again will say, for love of Thy love do I this. For we pray also, and yet Truth hath said, Your Father knoweth what you have need of, before you ask. It is then our affections which we lay open unto Thee, confessing our own miseries, and Thy mercies upon us, that Thou mayest free us wholly, since Thou hast begun, that we may cease to be wretched in ourselves, and be blessed in Thee; seeing Thou hast called us, to become poor in spirit, and meek, and mourners, and hungering and athirst after righteousness, and merciful, and pure in heart, and peace-makers. See, I have told Thee many things, as I could and as I would, because Thou first wouldest that I should confess unto Thee, my Lord God. For Thou art good, for Thy mercy endureth for ever.
ST. AUGUSTINE
Confessions
And truly the very fact of existing is by some natural spell so pleasant, that even the wretched are, for no other reason, unwilling to perish; and, when they feel that they are wretched, wish not that they themselves be annihilated, but that their misery be so.
ST. AUGUSTINE
The City of God
And hence that true Mediator, in so far as, by assuming the form of a servant, He became the Mediator between God and men, the man Christ Jesus, though in the form of God He received sacrifice together with the Father, with whom He is one God, yet in the form of a servant He chose rather to be than to receive a sacrifice, that not even by this instance any one might have occasion to suppose that sacrifice should be rendered to any creature. Thus He is both the Priest who offers and the Sacrifice offered. And He designed that there should be a daily sign of this in the sacrifice of the Church, which, being His body, learns to offer herself through Him. Of this true Sacrifice the ancient sacrifices of the saints were the various and numerous signs; and it was thus variously figured, just as one thing is signified by a variety of words, that there may be less weariness when we speak of it much. To this supreme and true sacrifice all false sacrifices have given place.
ST. AUGUSTINE
The City of God
What pious ears could bear to hear that after a life spent in so many and severe distresses (if, indeed, that should be called a life at all which is rather a death, so utter that the love of this present death makes us fear that death which delivers us from it), that after evils so disastrous, and miseries of all kinds have at length been expiated and finished by the help of true religion and wisdom, and when we have thus attained to the vision of God, and have entered into bliss by the contemplation of spiritual light and participation in His unchangeable immortality, which we burn to attain,—that we must at some time lose all this, and that they who do lose it are cast down from that eternity, truth, and felicity to infernal mortality and shameful foolishness, and are involved in accursed woes, in which God is lost, truth held in detestation, and happiness sought in iniquitous impurities? and that this will happen endlessly again and again, recurring at fixed intervals, and in regularly returning periods? and that this everlasting and ceaseless revolution of definite cycles, which remove and restore true misery and deceitful bliss in turn, is contrived in order that God may be able to know His own works, since on the one hand He cannot rest from creating, and on the other, cannot know the infinite number of His creatures, if He always makes creatures? Who, I say, can listen to such things? Who can accept or suffer them to be spoken? Were they true, it were not only more prudent to keep silence regarding them, but even (to express myself as best I can) it were the part of wisdom not to know them. For if in the future world we shall not remember these things, and by this oblivion be blessed, why should we now increase our misery, already burdensome enough, by the knowledge of them? If, on the other hand, the knowledge of them will be forced upon us hereafter, now at least let us remain in ignorance, that in the present expectation we may enjoy a blessedness which the future reality is not to bestow; since in this life we are expecting to obtain life everlasting, but in the world to come are to discover it to be blessed, but not everlasting.
ST. AUGUSTINE
The City of God
If, therefore, Felicity ought not perhaps to have been put among the select gods, because they did not attain to that noble position by merit, but by chance, Fortune at least should have been placed among them, or rather before them; for they say that that goddess distributes to every one the gifts she receives, not according to any rational arrangement, but according as chance may determine. She ought to have held the uppermost place among the select gods, for among them chiefly it is that she shows what power she has. For we see that they have been selected not on account of some eminent virtue or rational happiness, but by that random power of Fortune which the worshippers of these gods think that she exerts.
ST. AUGUSTINE
The City of God
For what is it which makes the will bad, when it is the will itself which makes the action bad? And consequently the bad will is the cause of the bad action, but nothing is the efficient cause of the bad will. For if anything is the cause, this thing either has or has not a will. If it has, the will is either good or bad. If good, who is so left to himself as to say that a good will makes a will bad? For in this case a good will would be the cause of sin; a most absurd supposition. On the other hand, if this hypothetical thing has a bad will, I wish to know what made it so; and that we may not go on for ever, I ask at once, what made the first evil will bad? For that is not the first which was itself corrupted by an evil will, but that is the first which was made evil by no other will. For if it were preceded by that which made it evil, that will was first which made the other evil. But if it is replied, "Nothing made it evil; it always was evil," I ask if it has been existing in some nature. For if not, then it did not exist at all; and if it did exist in some nature, then it vitiated and corrupted it, and injured it, and consequently deprived it of good. And therefore the evil will could not exist in an evil nature, but in a nature at once good and mutable, which this vice could injure. For if it did no injury, it was no vice; and consequently the will in which it was, could not be called evil.
ST. AUGUSTINE
The City of God
For he cannot be free from infelicity who worships Felicity as a goddess, and forsakes God, the giver of felicity; just as he cannot be free from hunger who licks a painted loaf of bread, and does not buy it of the man who has a real one.
ST. AUGUSTINE
The City of God
Thus the souls of departed saints are not affected by the death which dismisses them from their bodies, because their flesh rests in hope, no matter what indignities it receives after sensation is gone.
ST. AUGUSTINE
The City of God
For verses and poems I can turn to true food.
ST. AUGUSTINE
Confessions