2013 Rey Ty on Saint Augustine


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2013 Rey Ty on Saint Augustine

  1. 1. Saint AugustineQuotations Rey Ty © 2013 Rey Ty
  2. 2. Saint Augustine•354-430 A.D. © 2013 Rey Ty
  3. 3. Saint Augustine © 2013 Rey Ty
  4. 4. Saint Augustine•“Cum dilectionehominum et odiovitiorum.”•“Love the sinnerand hate the sin.”•Opera Omnia, VolII. Col. 962, letter211. © 2013 Rey Ty
  5. 5. Saint Augustine•“An unjust lawis no law at all.”•On Free ChoiceOf The Will,Book 1, § 5. © 2013 Rey Ty
  6. 6. Saint Augustine•“When I am here,I do not fast onSaturday; whenat Rome, I do faston Saturday.”•Epistle 36, toCasulanus. © 2013 Rey Ty
  7. 7. Saint Augustine•“God is not the parentof evil… Evil exists bythe voluntary sin of thesoul to which God gavefree choice. If one doesnot sin by will, one doesnot sin.” ContraFortunatumManichaeum, Acta SeuDisputatio, Ch. 20. © 2013 Rey Ty
  8. 8. Saint Augustine•Confessions (c. 397)•“You called and cried out loudand shattered my deafness. Youwere radiant and resplendent,you put to death my deafness.You were fragrant, and I drew inmy breath and now pant afteryou. I tasted you, and I feel buthunger and thirst for you. Youtouched me, and I am set on fireto attain the peace which isyours.” Confessions, Book X © 2013 Rey Ty
  9. 9. Saint Augustine•Confessions (c. 397)•Fecisti nos ad te etinquietum est cornostrum donecrequiescat in te.•You have made us foryourself, O Lord, andour hearts are restlessuntil they rest in you.•I, 1. © 2013 Rey Ty
  10. 10. Saint Augustine•Confessions (c. 397)•The weaknessof littlechildrens limbsis innocent, nottheir souls.•I, 7. © 2013 Rey Ty
  11. 11. Saint Augustine•Confessions (c. 397)•“I became evil for no reason. Ihad no motive for mywickedness except wickednessitself. It was foul, and I loved it. Iloved the self-destruction, Iloved my fall, not the object forwhich I had fallen but my fallitself. My depraved soul leapeddown from your firmament toruin. I was seeking not to gainanything by shameful means, butshame for its own sake.” II, 4. © 2013 Rey Ty
  12. 12. Saint Augustine•Confessions (c. 397)•Nondum amabam, etamareamabam...quaerebam quidamarem, amans amare.•I was not yet in love, yet Iloved to love...I soughtwhat I might love, in lovewith loving.•III, 1. © 2013 Rey Ty
  13. 13. Saint Augustine•Confessions (c. 397)•Et illa erant fercula, inquibus mihi esurienti teinferebatur sol et luna.•And these were thedishes wherein to me,hunger-starven for thee,they served up the sunand the moon.•III, 6. © 2013 Rey Ty
  14. 14. Saint Augustine•Confessions (c. 397)•Already I had learned from thee that because a thingis eloquently expressed it should not be taken to beas necessarily true; nor because it is uttered withstammering lips should it be supposed false. Nor,again, is it necessarily true because rudely uttered,nor untrue because the language is brilliant. Wisdomand folly both are like meats that are wholesome andunwholesome, and courtly or simple words are liketown-made or rustic vessels — both kinds of foodmay be served in either kind of dish.•V, 6•Variation on the middle sentence: A thing is notnecessarily true because badly uttered, nor falsebecause spoken magnificently.•Variation on the middle sentence: A thing is notnecessarily false because it is badly expressed, nortrue because it is expressed magnificently. © 2013 Rey Ty
  15. 15. Saint Augustine•Confessions (c. 397)•I read there [in "certainbooks of the Platonists"] thatGod the Word was born "notof flesh nor of blood, nor ofthe will of man, nor the will ofthe flesh, but of God." But,that "the Word was madeflesh, and dwelt among us" —I found this nowhere there.•VII, 9. © 2013 Rey Ty
  16. 16. Saint Augustine•Confessions (c. 397)•At ego adulescens miserualde, miser in exordio ipsiusadulescentiae, etiam petierama te castitatem et dixeram, Damihi castitatem etcontinentiam, sed noli modo.•As a youth I prayed, "Give mechastity and continence, butnot yet."•VIII, 7. © 2013 Rey Ty
  17. 17. Saint Augustine•Confessions (c. 397)•Dicebam haec et flebam amarissima contritione cordis mei. Etecce audio vocem de vicina domo cum cantu dicentis et crebrorepetentis, quasi pueri an puellae, nescio: tolle lege, tollelege. Statimque mutato vultu intentissimus cogitare coepiutrumnam solerent pueri in aliquo genere ludendi cantitare talealiquid. Nec occurrebat omnino audisse me uspiam, repressoqueimpetu lacrimarum surrexi, nihil aliud interpretans divinitus mihiiuberi nisi ut aperirem codicem et legerem quod primum caputinvenissem. Audieram enim de Antonio quod ex evangelicalectione cui forte supervenerat admonitus fuerit, tamquam sibidiceretur quod legebatur: "Vade, vende omnia quae habes, et dapauperibus et habebis thesaurum in caelis; et veni, sequere me,"et tali oraculo confestim ad te esse conversum. Itaque concitusredii in eum locum ubi sedebat Alypius: ibi enim posueramcodicem apostoli cum inde surrexeram. arripui, aperui, et legi insilentio capitulum quo primum coniecti sunt oculi mei: "Non incomessationibus et ebrietatibus, non in cubilibus et impudicitiis,non in contentione et aemulatione, sed induite dominum IesumChristum et carnis providentiam ne feceritis in concupiscentiis."Nec ultra volui legere nec opus erat. Statim quippe cum finehuiusce sententiae quasi luce securitatis infusa cordi meo omnesdubitationis tenebrae diffugerunt. VIII, 12. © 2013 Rey Ty
  18. 18. Saint Augustine•Confessions (c. 397)•I was saying these things and weeping in the most bittercontrition of my heart, when suddenly I heard the voice of a boy ora girl I know not which--coming from the neighboring house,chanting over and over again, "Take up and read; take up andread." Immediately I ceased weeping and began most earnestly tothink whether it was usual for children in some kind of game tosing such a song, but I could not remember ever having heard thelike. So, damming the torrent of my tears, I got to my feet, for Icould not but think that this was a divine command to open theBible and read the first passage I should light upon. For I hadheard how Anthony, accidentally coming into church while thegospel was being read, received the admonition as if what wasread had been addressed to him: "Go and sell what you have andgive it to the poor, and you shall have treasure in heaven; andcome and follow me" (Matt. 19:21). By such an oracle he wasforthwith converted to thee. So I quickly returned to the benchwhere Alypius was sitting, for there I had put down the apostle’sbook when I had left there. I snatched it up, opened it, and insilence read the paragraph on which my eyes first fell: "Not inrioting and drunkenness, not in chambering and wantonness, notin strife and envying, but put on the Lord Jesus Christ, and makeno provision for the flesh to fulfill the lusts thereof" (Rom. 13:13). Iwanted to read no further, nor did I need to. For instantly, as thesentence ended, there was infused in my heart something like thelight of full certainty and all the gloom of doubt vanished away.•VIII, 12. © 2013 Rey Ty
  19. 19. Saint Augustine•Confessions (c. 397)•But the inner part is the better part; forto it, as both ruler and judge, all thesemessengers of the senses report theanswers of heaven and earth and all thethings therein, who said, "We are notGod, but he made us." My inner manknew these things through the ministryof the outer man, and I, the inner man,knew all this — I, the soul, through thesenses of my body. I asked the wholeframe of earth about my God, and itanswered, "I am not he, but he mademe."•X, 6. © 2013 Rey Ty
  20. 20. Saint Augustine•Confessions (c. 397)•Sero te amavi, pulchritudo tam antiquaet tam nova, sero te amavi! et ecceintus eras et ego foris, et ibi tequaerebam.•Late have I loved you, O Beauty everancient and ever new! Late have I lovedyou! And, behold, you were within me,and I out of myself, and there Isearched for you. – X, 27, as translated in Theology and Discovery: Essays in honor of Karl Rahner, S.J. (1980) edited by William J. Kelly © 2013 Rey Ty
  21. 21. Saint Augustine•Confessions (c. 397)•Da quod iubes, et iubequod vis. Imperas noviscontinentiam.•Give what you command,and command what youwill. You imposecontinency on us.•X, 29. © 2013 Rey Ty
  22. 22. Saint Augustine•Confessions (c. 397)•People travel to wonder at the heightof mountains, at the huge waves of thesea, at the long courses of rivers, at thevast compass of the ocean, at thecircular motion of the stars; and theypass by themselves without wondering.•Variant: Men go abroad to admire theheights of mountains, the mightybillows of the sea, the broad tides ofrivers, the compass of the ocean, andthe circuits of the stars, and passthemselves by.•X © 2013 Rey Ty
  23. 23. Saint Augustine•Confessions (c. 397)•There is another form oftemptation, more complex in itsperil. … It originates in anappetite for knowledge. … Fromthis malady of curiosity are allthose strange sights exhibited inthe theatre. Hence do weproceed to search out the secretpowers of nature (which isbeside our end), which to knowprofits not, and wherein mendesire nothing but to know.•X, 35 © 2013 Rey Ty
  24. 24. Saint Augustine•Confessions (c. 397)•What then is time? Ifno one asks me, Iknow what it is. If Iwish to explain it tohim who asks, I donot know.•XI, 14 © 2013 Rey Ty
  25. 25. Saint Augustine•Confessions (c. 397)•You called and cried out loudand shattered my deafness. Youwere radiant and resplendent,you put to flight my blindness.You were fragrant, and I drew inmy breath and now pant afteryou. I tasted you, and I feel buthunger and thirst for you. Youtouched me, and I am set on fireto attain the peace which isyours. © 2013 Rey Ty
  26. 26. Saint Augustine•“No one is free to doright who has not beenfreed from sin & begins tobe the servant of justice.And such is true liberty,because he has the joy ofright-doing, & at the sametime dutiful servitudebecause he obeys theprecept.” Enchiridion, Ch.9, Sec. 30. © 2013 Rey Ty
  27. 27. Saint Augustine•“I have no hope butin your great mercy.Grant what youcommand &command what youwill.” Confessions,Book 10, Sec. 29. © 2013 Rey Ty
  28. 28. Saint Augustine•“One Mediatorbetween Godand Man: TheMan JesusChrist.”Confessions. © 2013 Rey Ty
  29. 29. Saint Augustine•“In your unfathomable mercy you firstgave the humble certain pointers to thetrue Mediator, and then sent him, so thatby his example they might learn even ahumility like his. This Mediator betweenGod and man, the man Christ Jesus,appeared to stand between mortal sinnersand the God who is immortal and just: likeus he was mortal, but like God he wasjust. Now the wage due to justice is lifeand peace; and so, through the justicewhereby he was one with God, he brokethe power of death over malefactors andby that act rendered them just, using thatvery mortality which he had himselfchosen to share with them.” Confessions. © 2013 Rey Ty
  30. 30. Saint Augustine•Confessions (c. 397)•Fecisti nos ad te etinquietum est cornostrum donecrequiescat in te.•You have made us foryourself, O Lord, andour hearts are restlessuntil they rest in you.•I, 1. © 2013 Rey Ty
  31. 31. Saint Augustine•Confessions (c. 397)•The weaknessof littlechildrens limbsis innocent, nottheir souls.•I, 7. © 2013 Rey Ty
  32. 32. Saint Augustine•Confessions (c. 397)•“I became evil for no reason. Ihad no motive for mywickedness except wickednessitself. It was foul, and I loved it. Iloved the self-destruction, Iloved my fall, not the object forwhich I had fallen but my fallitself. My depraved soul leapeddown from your firmament toruin. I was seeking not to gainanything by shameful means,but shame for its own sake.”•II, 4. © 2013 Rey Ty
  33. 33. Saint Augustine•Confessions (c. 397)•“I read there [in "certainbooks of the Platonists"]that God the Word wasborn "not of flesh nor ofblood, nor of the will ofman, nor the will of theflesh, but of God." But, that"the Word was made flesh,and dwelt among us" — Ifound this nowhere there.”•VII, 9. © 2013 Rey Ty
  34. 34. Saint Augustine•Confessions (c. 397)•“At ego adulescens miserualde, miser in exordio ipsiusadulescentiae, etiam petieram ate castitatem et dixeram, Damihi castitatem et continentiam,sed noli modo.•As a youth I prayed, "Give mechastity and continence, but notyet."•VIII, 7. © 2013 Rey Ty
  35. 35. Saint Augustine•Confessions (c. 397)“You called and cried out loudand shattered my deafness.You were radiant and resplendent,you put to death my deafness.You were fragrant,and I drew in my breathand now pant after you.I tasted you,and I feel but hunger and thirst foryou.You touched me,and I am set on fireto attain the peace which is yours.”•—Confessions, Book X © 2013 Rey Ty
  36. 36. Saint Augustine•“To fall in love with God is the greatest romance; to seek Him the greatest adventure; to find Him, the greatest human achievement.” © 2013 Rey Ty
  37. 37. Saint Augustine•Faith is tobelieve what youdo not see; thereward of thisfaith is to seewhat you believe. © 2013 Rey Ty
  38. 38. Saint Augustine•Men go abroad to wonderat the heights ofmountains, at the hugewaves of the sea, at thelong courses of the rivers,at the vast compass of theocean, at the circularmotions of the stars, andthey pass by themselveswithout wondering. © 2013 Rey Ty
  39. 39. Saint Augustine•What does love looklike? It has the hands tohelp others. It has thefeet to hasten to thepoor and needy. It haseyes to see misery andwant. It has the ears tohear the sighs andsorrows of men. That iswhat love looks like. © 2013 Rey Ty
  40. 40. Saint Augustine•Love isthebeauty ofthe soul. © 2013 Rey Ty
  41. 41. Saint Augustine•Pray as thougheverythingdepended on God.Work as thougheverythingdepended on you. © 2013 Rey Ty
  42. 42. Saint Augustine•Forgiveness isthe remission ofsins. For it is bythis that whathas been lost,and was found, issaved from beinglost again. © 2013 Rey Ty
  43. 43. Saint Augustine•Pray as thougheverythingdepended on God.Work as thougheverythingdepended on you. © 2013 Rey Ty
  44. 44. Saint Augustine•Forgiveness isthe remission ofsins. For it is bythis that whathas been lost,and was found, issaved from beinglost again. © 2013 Rey Ty
  45. 45. Saint Augustine•If you believewhat you like inthe gospels, andreject what youdont like, it isnot the gospelyou believe, butyourself. © 2013 Rey Ty
  46. 46. Saint Augustine•The World is abook, and thosewho do nottravel read onlya page. © 2013 Rey Ty
  47. 47. Saint Augustine•Do you wish to begreat? Then begin bybeing. Do you desire toconstruct a vast andlofty fabric? Think firstabout the foundationsof humility. The higheryour structure is to be,the deeper must be itsfoundation. © 2013 Rey Ty
  48. 48. Saint Augustine•Give mechastityandcontinence,but not yet. © 2013 Rey Ty
  49. 49. Saint Augustine•O Lord,help me tobe pure,but not yet. © 2013 Rey Ty
  50. 50. Saint Augustine•Do you wish torise? Begin bydescending. Youplan a tower thatwill pierce theclouds? Lay firstthe foundation ofhumility. © 2013 Rey Ty
  51. 51. Saint Augustine•If two friends ask you tojudge a dispute, dontaccept, because you willlose one friend; on theother hand, if twostrangers come with thesame request, acceptbecause you will gainone friend. © 2013 Rey Ty
  52. 52. Saint Augustine•Patience isthecompanionof wisdom. © 2013 Rey Ty
  53. 53. Saint Augustine•I have read in Platoand Cicero sayingsthat are wise andvery beautiful; but Ihave never read ineither of them: Comeunto me all ye thatlabor and are heavyladen. © 2013 Rey Ty
  54. 54. Saint Augustine•Since lovegrows withinyou, so beautygrows. For loveis the beauty ofthe soul. © 2013 Rey Ty
  55. 55. Saint Augustine•What I needed most was tolove and to be loved, eagerto be caught. Happily Iwrapped those painfulbonds around me; and sureenough, I would be lashedwith the red-hot pokers orjealousy, by suspicions andfear, by burst of anger andquarrels. © 2013 Rey Ty
  56. 56. Saint Augustine•Find out howmuch God hasgiven you andfrom it take whatyou need; theremainder isneeded byothers. © 2013 Rey Ty
  57. 57. Saint Augustine•Humility is thefoundation of all theother virtues hence,in the soul in whichthis virtue does notexist there cannot beany other virtueexcept in mereappearance. © 2013 Rey Ty
  58. 58. Saint Augustine•Completeabstinenceis easierthan perfectmoderation. © 2013 Rey Ty
  59. 59. Saint Augustine•God had oneson on earthwithout sin,but never onewithoutsuffering. © 2013 Rey Ty
  60. 60. Saint Augustine•O Holy Spirit,descend plentifullyinto my heart.Enlighten the darkcorners of thisneglected dwellingand scatter there Thycheerful beams. © 2013 Rey Ty
  61. 61. Saint Augustine•What then istime? If no oneasks me, I knowwhat it is. If Iwish to explain itto him who asks,I do not know. © 2013 Rey Ty
  62. 62. Saint Augustine•In the absenceof justice, whatis sovereigntybut organizedrobbery? © 2013 Rey Ty
  63. 63. Saint Augustine•A thing is notnecessarily truebecause badlyuttered, norfalse becausespokenmagnificently. © 2013 Rey Ty
  64. 64. Saint Augustine•God loveseach of usas if therewere onlyone of us. © 2013 Rey Ty
  65. 65. Saint Augustine•By faithfulness weare collected andwound up intounity withinourselves, whereaswe had beenscattered abroad inmultiplicity. © 2013 Rey Ty
  66. 66. Saint Augustine•Charity isnosubstitutefor justicewithheld. © 2013 Rey Ty
  67. 67. Saint Augustine•Thou hastcreated us forThyself, andour heart is notquiet until itrests in Thee. © 2013 Rey Ty
  68. 68. Saint Augustine•The desire is thyprayers; and if thydesire is withoutceasing, thy prayer willalso be withoutceasing. Thecontinuance of yourlonging is thecontinuance of yourprayer. © 2013 Rey Ty
  69. 69. Saint Augustine•He thatis jealousis not inlove. © 2013 Rey Ty
  70. 70. Saint Augustine•Passion is the evil inadultery. If a man hasno opportunity of livingwith another manswife, but if it is obviousfor some reason that hewould like to do so, andwould do so if he could,he is no less guilty thanif he was caught in theact. © 2013 Rey Ty
  71. 71. Saint Augustine•Miracles arenot contrary tonature, but onlycontrary towhat we knowabout nature. © 2013 Rey Ty
  72. 72. Saint Augustine•Beauty is indeeda good gift ofGod; but that thegood may notthink it a greatgood, Goddispenses it evento the wicked. © 2013 Rey Ty
  73. 73. Saint Augustine•Seek not tounderstand thatyou maybelieve, butbelieve that youmayunderstand. © 2013 Rey Ty
  74. 74. Saint Augustine•God judged itbetter to bringgood out ofevil than tosuffer no evilto exist. © 2013 Rey Ty
  75. 75. Saint Augustine•Thegreatestevil isphysicalpain. © 2013 Rey Ty
  76. 76. Saint Augustine•This is theveryperfection ofa man, to findout his ownimperfections. © 2013 Rey Ty
  77. 77. Saint Augustine•Dont youbelieve that thereis in man a deepso profound asto be hiddeneven to him inwhom it is? © 2013 Rey Ty
  78. 78. Saint Augustine•Indeed, manwishes to behappy evenwhen he solives as to makehappinessimpossible. © 2013 Rey Ty
  79. 79. Saint Augustine•It is not thepunishmentbut the causethat makesthe martyr. © 2013 Rey Ty
  80. 80. Saint Augustine•Will is tograce asthe horseis to therider. © 2013 Rey Ty
  81. 81. Saint Augustine•Hear theotherside. © 2013 Rey Ty
  82. 82. Saint Augustine•My mind withdrew itsthoughts from experience,extracting itself from thecontradictory throng ofsensuous images, that itmight find out what thatlight was wherein it wasbathed... And thus, with theflash of one hurried glance,it attained to the vision ofThat Which Is. © 2013 Rey Ty
  83. 83. Saint Augustine•Punishmentis justice forthe unjust. © 2013 Rey Ty
  84. 84. Saint Augustine•Grant whatthoucommandestand thencommand whatthou wilt. © 2013 Rey Ty
  85. 85. Saint Augustine•He whocreated uswithout ourhelp will notsave us withoutour consent. © 2013 Rey Ty
  86. 86. Saint Augustine•Love,and dowhatyou like. © 2013 Rey Ty
  87. 87. Saint Augustine•Oh Lord,give mechastity, butdo not giveit yet. © 2013 Rey Ty
  88. 88. Saint Augustine•Thepurpose ofall wars, ispeace. © 2013 Rey Ty
  89. 89. Saint Augustine•We cannotpass ourguardianangels bounds,resigned orsullen, he willhear our sighs. © 2013 Rey Ty
  90. 90. Saint Augustine•Our bodies are shapedto bear children, andour lives are a workingout of the processes ofcreation. All ourambitions andintelligence are besidethat great elementalpoint. © 2013 Rey Ty
  91. 91. Saint Augustine•There issomething inhumility whichstrangelyexalts theheart. © 2013 Rey Ty
  92. 92. Saint Augustine•Thou must beemptied of thatwherewith thouart full, that thoumayest be filledwith that whereofthou art empty. © 2013 Rey Ty
  93. 93. Saint Augustine•To seekthe highestgood is tolive well. © 2013 Rey Ty
  94. 94. Saint Augustine•Who can map out thevarious forces at play inone soul? Man is agreat depth, O Lord.The hairs of his headare easier by far tocount than his feeling,the movements of hisheart. © 2013 Rey Ty
  95. 95. Saint Augustine•I want myfriend tomiss me aslong as Imiss him. © 2013 Rey Ty
  96. 96. Saint Augustine•Theconfession ofevil works isthe firstbeginning ofgood works. © 2013 Rey Ty
  97. 97. Saint Augustine•We are certainly in acommon class withthe beasts; everyaction of animal lifeis concerned withseeking bodilypleasure andavoiding pain. © 2013 Rey Ty
  98. 98. Saint Augustine•He that is kindis free, thoughhe is a slave; hethat is evil is aslave, thoughhe be a king. © 2013 Rey Ty
  99. 99. Saint Augustine•I found theenot, O Lord,without,because I erredin seeking theewithout thatwert within. © 2013 Rey Ty
  100. 100. Saint Augustine•If we did nothave rationalsouls, wewould not beable tobelieve. © 2013 Rey Ty
  101. 101. Saint Augustine•No eulogy isdue to himwho simplydoes his dutyand nothingmore. © 2013 Rey Ty
  102. 102. Saint Augustine•The wordsprinted here areconcepts. Youmust gothrough theexperiences. © 2013 Rey Ty
  103. 103. Saint Augustine•There is nopossiblesource ofevil exceptgood. © 2013 Rey Ty
  104. 104. Saint Augustine•To abstainfrom sin whenone can nolonger sin is tobe forsaken bysin, not toforsake it. © 2013 Rey Ty
  105. 105. Saint Augustine•To many, totalabstinence iseasier thanperfectmoderation. © 2013 Rey Ty
  106. 106. Saint Augustine•We makeourselves aladder out of ourvices if wetrample the vicesthemselvesunderfoot. © 2013 Rey Ty
  107. 107. Saint Augustine•If we livegood lives,the times arealso good. Aswe are, suchare the times. © 2013 Rey Ty
  108. 108. Saint Augustine•“Those to whom the apostleallowed bodily intercourse with asingle spouse s pardonable onaccount of their intemperance areon a lower step towards God thanthe patriarchs who, though eachhad more than one, aimed inintercourse with them only at theprocreation of children, as a wiseman aims only at his body’s healthin food & drinks.” De DoctrinaChristiana, Book 3, Ch. 18, No. 27. © 2013 Rey Ty
  109. 109. Saint Augustine•“See, then, Lord: I cast my care uponyou so that I may live, and I willcontemplate the wonders you haverevealed. You know how stupid andweak I am: teach me and heal me.Your only Son, in whom are hidden alltreasures of wisdom and knowledge,has redeemed me with his blood. Letnot the proud disparage me, for I ammindful of my ransom. I eat it, I drinkit, I dispense it to others, and as apoor man I long to be filled with itamong those who are fed and feasted.And then, let those who seek himpraise the Lord..” Confessions. © 2013 Rey Ty
  110. 110. Saint Augustine•The City of God (early 400s)•“Two cities have been formedby 2 loves, the earthly cityevidently by love of self even tothe contempt of God, theheavenly city truly by love ofGod even to the contempt of self.In short, the former glories initslef, the latter in the Lord. Forthe one seeks glory from men,but for th the other the greatestglory is God as the witness ofconscience” (XIV, 28). © 2013 Rey Ty
  111. 111. Saint Augustine•The City of God (early 400s) on everything referring backto God: “God, therefore, Himself the author & giver offelicity, because He alone is the true God. He givesearthly kingdoms both to the good & to the bad, notblindly, &, as it were, fortuitously—because He is God,not fortune—but according to the order of things & timeshidden for us, but fully known to Him, which order oftimes, nevertheless, He serves not as being subordinateto it, but just like a lord He rules it, & just like a moderatorHe disposes it: true felicity He does not give except to thegood. For in this life they can have or not have powerover subjects, they can have or not have power overkings; & nevertheless their happiness will be full in thatlife where no one is a subject” (IV, 33). © 2013 Rey Ty
  112. 112. Saint Augustine•The City of God (early 400s) on the potential ofnihilism: “Nature could not have been depraved by viceif it had not been made out of nothing [ex nihilo]. Andas a result, that it is nature, this is so because Godmade it, but that it falls from him, this is because it ismade from nothing. Man did not so fall away as tobecome entirely nothing [omnini nihil], but as inclinedtoward himself, he became less than he was when heclung to Him who supremely is. And so having leftGod, to exist in himself, that is, to please himself, isnot actually to become nothing, but to approachnothing [nihilo propinquare]” (XIV, 13.” © 2013 Rey Ty
  113. 113. Saint Augustine•The City of God (early 400s)•To the divine providence it has seemed good toprepare in the world to come for the righteousgood things, which the unrighteous shall notenjoy; and for the wicked evil things, by which thegood shall not be tormented. But as for the goodthings of this life, and its ills, God has willed thatthese should be common to both; that we mightnot too eagerly covet the things which wickedmen are seen equally to enjoy, nor shrink with anunseemly fear from the ills which even good menoften suffer.There is, too, a very great difference in thepurpose served both by those events which wecall adverse and those called prosperous. For thegood man is neither uplifted with the good thingsof time, nor broken by its ills; but the wicked man,because he is corrupted by this world’shappiness, feels himself punished by itsunhappiness.•I, 8 © 2013 Rey Ty
  114. 114. Saint Augustine•The City of God (early 400s)•Wherefore, though good and bad men suffer alike, wemust not suppose that there is no difference between themen themselves, because there is no difference in whatthey both suffer. For even in the likeness of thesufferings, there remains an unlikeness in the sufferers;and though exposed to the same anguish, virtue andvice are not the same thing. For as the same fire causes gold to glow brightly, and chaff to smoke; and under the same flail the straw is beaten small, while the grain is cleansed; and as the lees are not mixed with the oil, though squeezed out of the vat by the same pressure, so the same violence of affliction proves, purges, clarifies the good, but damns, ruins, exterminates the wicked. And thus it is that in the same affliction the wicked detest God and blaspheme, while the good pray and praise. So material a differencedoes it make, not what ills are suffered, but what kind ofman suffers them. For, stirred up with the samemovement, mud exhales a horrible stench, and ointmentemits a fragrant odor. © 2013 Rey Ty
  115. 115. Saint Augustine•The City of God (early400s)•Thus, in this universalcatastrophe, thesufferings of Christianshave tended to theirmoral improvement,because they viewedthem with eyes of faith.•I, 9. © 2013 Rey Ty
  116. 116. Saint Augustine•The City of God (early 400s)•The dominion of bad men is hurtful chieflyto themselves who rule, for they destroytheir own souls by greater license inwickedness; while those who are put underthem in service are not hurt except by theirown iniquity. For to the just all the evils imposed on them by unjust rulers are not the punishment of crime, but the test of virtue. Therefore the good man, although heis a slave, is free; but the bad man, even ifhe reigns, is a slave, and that not of oneman, but, what is far more grievous, of asmany masters as he has vices; of which vices when the divine Scripture treats, it says, “For of whom any man is overcome, to the same he is also the bond-slave.”•IV, 3 © 2013 Rey Ty
  117. 117. Saint Augustine•The City of God (early 400s)•The good man, though aslave, is free; the wicked,though he reigns, is a slave,and not the slave of a singleman, but — what is worse —the slave of as manymasters as he has vices.• IV, 3 © 2013 Rey Ty
  118. 118. Saint Augustine•The City of God(early 400s)•Justice beingtaken away, then,what are kingdomsbut greatrobberies? IV, 4 © 2013 Rey Ty
  119. 119. Saint Augustine•The City of God (early 400s)•Justice being taken away, then, what are kingdomsbut great robberies? For what are robberies themselves, but little kingdoms? The band itself is made up of men; it is ruled by the authority of a prince, it is knit together by the pact of the confederacy; the booty is divided by the law agreed on. If, by the admittance of abandoned men, this evil increases to such a degree that it holds places, fixes abodes, takes possession of cities, and subdues peoples, it assumes the more plainly the name of a kingdom, because the reality is now manifestly conferred on it, not by the removal of covetousness, but by the addition of impunity. Indeed, that was an apt and true reply which was given to Alexander the Great by a pirate who had been seized. For when that king had asked the man what he meant by keeping hostile possession of the sea, he answered with bold pride, “What thou meanest by seizing the whole earth; but because I do it with a petty ship, I am called a robber, whilst thou who dost it with a great fleet art styled emperor.”•IV, 4 © 2013 Rey Ty
  120. 120. Saint Augustine•The City of God (early 400s)•For when God said, “Let therebe light, and there was light,” ifwe are justified in understandingin this light the creation of theangels, then certainly they werecreated partakers of the eternallight which is the unchangeableWisdom of God, by which allthings were made, and whom wecall the only-begotten Son ofGod;… IX, 9 © 2013 Rey Ty
  121. 121. Saint Augustine•The City of God (early 400s)•For when God said, “Let there be light, and there waslight,” if we are justified in understanding in this light thecreation of the angels, then certainly they were createdpartakers of the eternal light which is the unchangeableWisdom of God, by which all things were made, andwhom we call the only-begotten Son of God; so that they, being illumined by the Light that created them, might themselves become light and be called “Day,” in participation of that unchangeable Light and Day which is the Word of God, by whom both themselves and all else were made. “The true Light, which lighteth every man that cometh into the world,” — this Light lighteth also every pure angel, that he may be light not in himself, but in God; from whom if an angel turn away, he becomes impure, as are all those who are called unclean spirits, and are no longer light in the Lord, but darkness in themselves, being deprived of the participation of Light eternal. For evil has no positivenature; but the loss of good has received the name“evil.”•IX, 9 © 2013 Rey Ty
  122. 122. Saint Augustine•The City of God (early 400s)•Without any delusive representation of images orphantasms, I am most certain that I am, and that I know anddelight in this. In respect of these truths, I am not at all afraid of the arguments of the Academicians, who say, What if you aredeceived? For if I am deceived, I am. For he who is not,cannot be deceived; and if I am deceived, by this same token Iam. And since I am if I am deceived, how am I deceived inbelieving that I am? for it is certain that I am if I am deceived.Since, therefore, I, the person deceived, should be, even if Iwere deceived, certainly I am not deceived in this knowledgethat I am. And, consequently, neither am I deceived in knowing that I know. For, as I know that I am, so I know this also, that I know. And when I love these two things, I add to them a certain third thing, namely, my love, which is of equal moment. For neither am I deceived in this, that I love, since in those things which I love I am not deceived; though even if these were false, it would still be true that I loved false things. For how could I justly be blamed and prohibited from loving false things, if it were false that I loved them? But, since they are true and real, who doubts that when they are loved, the love of them is itself true and real? Further, as there is no one who does not wish to be happy, so there is no one who does not wish to be. For how can he be happy, if he is nothing?•XI, 26 © 2013 Rey Ty
  123. 123. Saint Augustine•The City of God(early 400s)•Beauty is indeed agood gift of God; butthat the good may notthink it a great good,God dispenses iteven to the wicked.•XV, 22 © 2013 Rey Ty
  124. 124. Saint Augustine•The City of God (early 400s)•The philosophers whowished us to have the godsfor our friends rank thefriendship of the holy angelsin the fourth circle ofsociety, advancing nowfrom the three circles ofsociety on earth to theuniverse, and embracingheaven itself. XIX, 9 © 2013 Rey Ty
  125. 125. Saint Augustine•The full text of theCity of God (DeCivitate Dei)(early 400s) isavailable online athttp://en.wikisource.org/wiki/The_City_of_God © 2013 Rey Ty
  126. 126. Saint Augustine•354-430 A.D. © 2013 Rey Ty
  127. 127. Saint AugustineQuotations Rey Ty © 2013 Rey Ty