Christian theologian (354-430)
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
But why did God choose then to create the heavens and earth which up to that time He had not made? If they who put this question wish to make out that the world is eternal and without beginning, and that consequently it has not been made by God, they are strangely deceived, and rave in the incurable madness of impiety. For, though the voices of the prophets were silent, the world itself, by its well-ordered changes and movements, and by the fair appearance of all visible things, bears a testimony of its own, both that it has been created, and also that it could not have been created save by God, whose greatness and beauty are unutterable and invisible. As for those who own, indeed, that it was made by God, and yet ascribe to it not a temporal but only a creational beginning, so that in some scarcely intelligible way the world should always have existed a created world, they make an assertion which seems to them to defend God from the charge of arbitrary hastiness, or of suddenly conceiving the idea of creating the world as a quite new idea, or of casually changing His will, though He be unchangeable. But I do not see how this supposition of theirs can stand in other respects, and chiefly in respect of the soul; for if they contend that it is co-eternal with God, they will be quite at a loss to explain whence there has accrued to it new misery, which through a previous eternity had not existed. For if they said that its happiness and misery ceaselessly alternate, they must say, further, that this alternation will continue for ever; whence will result this absurdity, that, though the soul is called blessed, it is not so in this, that it foresees its own misery and disgrace. And yet, if it does not foresee it, and supposes that it will be neither disgraced nor wretched, but always blessed, then it is blessed because it is deceived; and a more foolish statement one cannot make. But if their idea is that the soul's misery has alternated with its bliss during the ages of the past eternity, but that now, when once the soul has been set free, it will return henceforth no more to misery, they are nevertheless of opinion that it has never been truly blessed before, but begins at last to enjoy a new and uncertain happiness; that is to say, they must acknowledge that some new thing, and that an important and signal thing, happens to the soul which never in a whole past eternity happened it before. And if they deny that God's eternal purpose included this new experience of the soul, they deny that He is the Author of its blessedness, which is unspeakable impiety. If, on the other hand, they say that the future blessedness of the soul is the result of a new decree of God, how will they show that God is not chargeable with that mutability which displeases them? Further, if they acknowledge that it was created in time, but will never perish in time,—that it has, like number, a beginning but no end,—and that, therefore, having once made trial of misery, and been delivered from it, it will never again return thereto, they will certainly admit that this takes place without any violation of the immutable counsel of God. Let them, then, in like manner believe regarding the world that it too could be made in time, and yet that God, in making it, did not alter His eternal design.
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
For suicide we cannot cite the example of patriarchs, prophets, or apostles; though our Lord Jesus Christ, when He admonished them to flee from city to city if they were persecuted, might very well have taken that occasion to advise them to lay violent hands on themselves, and so escape their persecutors. But seeing He did not do this, nor proposed this mode of departing this life, though He were addressing His own friends for whom He had promised to prepare everlasting mansions, it is obvious that such examples as are produced from the "nations that forget God," give no warrant of imitation to the worshippers of the one true God.
ST. AUGUSTINE
The City of God
Great art Thou, O Lord, and greatly to be praised; great is Thy power, and Thy wisdom infinite. And Thee would man praise; man, but a particle of Thy creation; man, that bears about him his mortality, the witness of his sin, the witness that Thou resistest the proud: yet would man praise Thee; he, but a particle of Thy creation. Thou awakest us to delight in Thy praise; for Thou madest us for Thyself, and our heart is restless, until it repose in Thee. Grant me, Lord, to know and understand which is first, to call on Thee or to praise Thee? and, again, to know Thee or to call on Thee? for who can call on Thee, not knowing Thee? for he that knoweth Thee not, may call on Thee as other than Thou art. Or, is it rather, that we call on Thee that we may know Thee? but how shall they call on Him in whom they have not believed? or how shall they believe without a preacher? and they that seek the Lord shall praise Him: for they that seek shall find Him, and they that find shall praise Him. I will seek Thee, Lord, by calling on Thee; and will call on Thee, believing in Thee; for to us hast Thou been preached. My faith, Lord, shall call on Thee, which Thou hast given me, wherewith Thou hast inspired me, through the Incarnation of Thy Son, through the ministry of the Preacher.
ST. AUGUSTINE
Confessions
Food in sleep shows very like our food awake; yet are not those asleep nourished by it, for they are asleep.
ST. AUGUSTINE
Confessions
For verses and poems I can turn to true food.
ST. AUGUSTINE
Confessions
O crooked paths! Woe to the audacious soul, which hoped, by forsaking Thee, to gain some better thing! Turned it hath, and turned again, upon back, sides, and belly, yet all was painful; and Thou alone rest.
ST. AUGUSTINE
Confessions
And it was manifested unto me, that those things be good which yet are corrupted; which neither were they sovereignly good, nor unless they were good could be corrupted: for if sovereignly good, they were incorruptible, if not good at all, there were nothing in them to be corrupted. For corruption injures, but unless it diminished goodness, it could not injure.
ST. AUGUSTINE
Confessions
Theft is punished by Thy law, O Lord, and the law written in the hearts of men, which iniquity itself effaces not. For what thief will abide a thief? not even a rich thief, one stealing through want. Yet I lusted to thieve, and did it, compelled by no hunger, nor poverty, but through a cloyedness of well-doing, and a pamperedness of iniquity. For I stole that, of which I had enough, and much better. Nor cared I to enjoy what I stole, but joyed in the theft and sin itself.
ST. AUGUSTINE
Confessions
But the law is good to edify, if a man use it lawfully: for that the end of it is charity, out of a pure heart and good conscience, and faith unfeigned.
ST. AUGUSTINE
Confessions
But why is Faith believed to be a goddess, and why does she herself receive temple and altar? For whoever prudently acknowledges her makes his own self an abode for her.
ST. AUGUSTINE
The City of God
We shall require to apply our mind with far greater intensity to the present question than was requisite in the solution and unfolding of the questions handled in the preceding books; for it is not with ordinary men, but with philosophers that we must confer concerning the theology which they call natural. For it is not like the fabulous, that is, the theatrical; nor the civil, that is, the urban theology: the one of which displays the crimes of the gods, whilst the other manifests their criminal desires, which demonstrate them to be rather malign demons than gods.
ST. AUGUSTINE
The City of God
For this space of nine years (from my nineteenth year to my eight-and-twentieth) we lived seduced and seducing, deceived and deceiving, in divers lusts; openly, by sciences which they call liberal; secretly, with a false-named religion; here proud, there superstitious, every where vain. Here, hunting after the emptiness of popular praise, down even to theatrical applauses, and poetic prizes, and strifes for grassy garlands, and the follies of shows, and the intemperance of desires. There, desiring to be cleansed from these defilements, by carrying food to those who were called "elect" and "holy," out of which, in the workhouse of their stomachs, they should forge for us Angels and Gods, by whom we might be cleansed. These things did I follow, and practice with my friends, deceived by me, and with me. Let the arrogant mock me, and such as have not been, to their soul's health, stricken and cast down by Thee, O my God; but I would still confess to Thee mine own shame in Thy praise. Suffer me, I beseech Thee, and give me grace to go over in my present remembrance the wanderings of my forepassed time, and to offer unto Thee the sacrifice of thanksgiving. For what am I to myself without Thee, but a guide to mine own downfall? or what am I even at the best, but an infant sucking the milk Thou givest, and feeding upon Thee, the food that perisheth not? But what sort of man is any man, seeing he is but a man? Let now the strong and the mighty laugh at us, but let us poor and needy confess unto Thee.
ST. AUGUSTINE
Confessions
But, nevertheless, we do not build temples, and ordain priests, rites, and sacrifices for these same martyrs; for they are not our gods, but their God is our God.
ST. AUGUSTINE
The City of God
When then things to come are said to be seen, it is not themselves which as yet are not (that is, which are to be), but their causes perchance or signs are seen, which already are.
ST. AUGUSTINE
Confessions
These philosophers, then, whom we see not undeservedly exalted above the rest in fame and glory, have seen that no material body is God, and therefore they have transcended all bodies in seeking for God.
ST. AUGUSTINE
The City of God
But the Greeks, as I said, though not so moral, were more logical in allowing this license which the Romans forbade: for they saw that their gods approved and enjoyed the scurrilous language of low comedy when directed not only against men, but even against themselves; and this, whether the infamous actions imputed to them were the fictions of poets, or were their actual iniquities commemorated and acted in the theatres. And would that the spectators had judged them worthy only of laughter, and not of imitation! Manifestly it had been a stretch of pride to spare the good name of the leading men and the common citizens, when the very deities did not grudge that their own reputation should be blemished.
ST. AUGUSTINE
The City of God
But what marvel that I was thus carried away to vanities, and went out from Thy presence, O my God, when men were set before me as models.
ST. AUGUSTINE
Confessions
The mind commands the body, and it obeys instantly; the mind commands itself, and is resisted.
ST. AUGUSTINE
Confessions