Augustine of Hippo

Christ is not valued at all unless He be valued above all.

So if you can manage it, you shouldn’t touch your partner, except for the sake of having children.

Plerumque enim accidit ut aliquid de terra, de coelo, de caeteris mundi huius elementis, de motu et conversione vel etiam magnitudine et intervallis siderum, de certis defectibus solis ac lunae, de circuitibus annorum et temporum, de naturis animalium, fruticum, lapidum, atque huiusmodi caeteris, etiam non christianus ita noverit, ut certissima ratione vel experientia teneat. Turpe est autem nimis et perniciosum ac maxime cavendum, ut christianum de his rebus quasi secundum christianas Litteras loquentem, ita delirare audiat, ut, quemadmodum dicitur, toto coelo errare conspiciens, risum tenere vix possit. Et non tam molestum est, quod errans homo deridetur, sed quod auctores nostri ab eis qui foris sunt, talia sensisse creduntur, et cum magno eorum exitio de quorum salute satagimus, tamquam indocti reprehenduntur atque respuuntur. Cum enim quemquam de numero Christianorum in ea re quam optime norunt, errare comprehenderint, et vanam sententiam suam de nostris Libris asserere; quo pacto illis Libris credituri sunt, de resurrectione mortuorum, et de spe vitae aeternae, regnoque coelorum, quando de his rebus quas iam experiri, vel indubitatis numeris percipere potuerunt, fallaciter putaverint esse conscriptos? Quid enim molestiae tristitiaeque ingerant prudentibus fratribus temerarii praesumptores, satis dici non potest, cum si quando de prava et falsa opinatione sua reprehendi, et convinci coeperint ab eis qui nostrorum Librorum auctoritate non tenentur, ad defendendum id quod levissima temeritate et apertissima falsitate dixerunt, eosdem Libros sanctos, unde id probent, proferre conantur, vel etiam memoriter, quae ad testimonium valere arbitrantur, multa inde verba pronuntiant, non intellegentes neque quae loquuntur, neque de quibus affirmant.

Certainly He says this for me, for thee, for this other man, since He bears His body, the Church. Unless you imagine, brethren, that when He said: “My Father, if it be possible, let this cup pass away from Me” (Matt. 26:39), it was the Lord that feared to die. . . . But Paul longed to die, that he might be with Christ. What? The Apostle desires to die, and Christ Himself should fear death? What can this mean, except that He bore our infirmity in Himself, and uttered these words for those who are in His body and still fear death? It is from these that the voice came; it was the voice of His members, not of the Head. When He said, “My soul is sorrowful unto death” (Matt. 26:38), He manifested Himself in thee, and thee in Himself. And when He said, “My God, my God, why has Thou forsaken Me?” (Matt. 27:46), the words He uttered on the cross were not His own, but ours..

I too have sworn heedlessly and all the time, I have had this most repulsive and death-dealing habit. I’m telling your graces; from the moment I began to serve God, and saw what evil there is in forswearing oneself, I grew very afraid indeed, and out of fear I applied the brakes to this old, old, habit.

Now, justification in this life is given to us according to these three things: first by the laver of regeneration by which all sins are forgiven; then, by a struggle with the faults from whose guilt we have been absolved; the third, when our prayer is heard, in which we say: ‘Forgive us our debts,’ because however bravely we fight against our faults, we are men; but the grace of God so aids as we fight in this corruptible body that there is reason for His hearing us as we ask forgiveness.

If the orthodoxy of Augustine had remained the teaching of the Church, the final establishment of Evolution would have come far earlier than it did, certainly during the eighteenth instead of the nineteenth century, and the bitter controversy over this truth of Nature would never have arisen.

At ego adulescens miser ualde, miser in exordio ipsius adulescentiae, etiam petieram a te castitatem et dixeram, 'Da mihi castitatem et continentiam, sed noli modo.'

Quaerite, Donatistae, si nescitis, quaerite ab Ierusalem per terrena itinera in circuitu usque in Illyricum quot mansiones sint: si tot Ecclesias computemus, dicite quemadmodum per Africanas contentiones perire potuerunt. Ad Corinthios, ad Ephesios, ad Philippenses, ad Thessalonicenses, ad Colossenses vos solas Apostoli epistulas in lectione, nos autem et epistulas in lectione ac fide et ipsas Ecclesias in communione retinemus. PL 43, 414

As a Theologian, I learned from my master, St. Augustine, a Berber, that all nations are necessarily a mixture, which it is not impossible for us to disentangle, of the City of Good and the City of Evil.

As the soul is the life of the body, so God is the life of the soul. As therefore the body perishes when the soul leaves it, so the soul dies when God departs from it.

When the apostle James was talking about faith and works against those who thought their faith was enough, and didn’t want to have good works, he said, You believe God is one; you do well; the demons also believe, and tremble.” (Jas 2:19)

What has the Church done to thee, that thou shouldst wish to decapitate her? Thou wouldst take away her Head, and believe in the Head alone, despising the body. Vain is thy service, and false thy devotion to the Head. For to sever it from the body is an injury to both Head and body..

Plainly as the direct or instantaneous Creation of animals and plants appeared to be taught in Genesis, Augustine read this in the light of primary causation and the gradual development from the imperfect to the perfect of Aristotle. This most influential teacher thus handed down to his followers opinions which closely conform to the progressive views of those theologians of the present day who have accepted the Evolution theory.

But it isn’t just a matter of faith, but of faith and works. Each is necessary. For the demons also believe — you heard the apostle — and tremble (Jas 2:19); but their believing doesn’t do them any good. Faith alone is not enough, unless works too are joined to it: Faith working through love (Gal 5:6), says the apostle.

Why, being dead, do you rely on yourself? You were able to die of your own accord; you cannot come back to life of your own accord. We were able to sin by ourselves, and we are still able to, nor shall we ever not be able to. Let our hope be in nothing but in God. Let us send up our sighs to him; as for ourselves, let us strive with our wills to earn merit by our prayers.

No greater gift could God bestow on men than to give them as their Head His Word, by whom He made all things, and to unite them as members to that Head. Thus the Word became both Son of God and Son of man: one God with the Father, one Man with men. Hence, when we offer our petitions to God, let it not detach itself from its Head. Let it be He, the sole Saviour of His body, our Lord Jesus Christ, the Son of God, who prays for us, who prays in us, and who is prayed to by us. He prays for us as our Priest; He prays in us as our Head; He is prayed to by us as our God. Let us therefore hear both our words in Him and His words in us.... We pray to Him in the form of God; He prays in the form of the slave. There He is the Creator; here He is in the creature. He changes not, but takes the creature and transforms it into Himself, making us one man, head and body, with Himself.
We pray therefore to Him, and through Him, and in Him. We pray with Him, and He with us; we recite this prayer of the Psalm in Him, and He recites it in us..

We make a ladder of our vices, if we trample those same vices underfoot.

We are members of this Head, and this body cannot be decapitated. If the Head is in glory forever, so too are the members in glory forever, that Christ may be undivided forever..

We were ensnared by the wisdom of the serpent; we are set free by the foolishness of God.