Christian theologian (354-430)
Suppose a virgin violates the oath she has sworn to God, and goes to meet her seducer with the intention of yielding to him, shall we say that as she goes she is possessed even of bodily sanctity, when already she has lost and destroyed that sanctity of soul which sanctifies the body? Far be it from us to so misapply words. Let us rather draw this conclusion, that while the sanctity of the soul remains even when the body is violated, the sanctity of the body is not lost; and that, in like manner, the sanctity of the body is lost when the sanctity of the soul is violated, though the body itself remain intact. And therefore a woman who has been violated by the sin of another, and without any consent of her own, has no cause to put herself to death; much less has she cause to commit suicide in order to avoid such violation, for in that case she commits certain homicide to prevent a crime which is uncertain as yet, and not her own.
ST. AUGUSTINE
The City of God
Our love, too, proceeding from ourselves and returning to us, would suffice to make our life blessed, and would stand in need of no extraneous enjoyment.
ST. AUGUSTINE
The City of God
If, then, Virgil says that the gods were such as these, and were conquered, and that when conquered they could not escape except under the protection of a man, what madness is it to suppose that Rome had been wisely entrusted to these guardians, and could not have been taken unless it had lost them! Indeed, to worship conquered gods as protectors and champions, what is this but to worship, not good divinities, but evil omens?
ST. AUGUSTINE
The City of God
I lighted upon that bold woman, simple and knoweth nothing, shadowed out in Solomon, sitting at the door, and saying, Eat ye bread of secrecies willingly, and drink ye stolen waters which are sweet: she seduced me, because she found my soul dwelling abroad in the eye of my flesh, and ruminating on such food as through it I had devoured.
ST. AUGUSTINE
Confessions
Glory they most ardently loved: for it they wished to live, for it they did not hesitate to die. Every other desire was repressed by the strength of their passion for that one thing.
ST. AUGUSTINE
The City of God
For men are separated from God only by sins, from which we are in this life cleansed not by our own virtue, but by the divine compassion.
ST. AUGUSTINE
The City of God
But, as to those who call by the name of fate, not the disposition of the stars as it may exist when any creature is conceived, or born, or commences its existence, but the whole connection and train of causes which makes everything become what it does become, there is no need that I should labor and strive with them in a merely verbal controversy, since they attribute the so-called order and connection of causes to the will and power of God most high, who is most rightly and most truly believed to know all things before they come to pass, and to leave nothing unordained; from whom are all powers, although the wills of all are not from Him.
ST. AUGUSTINE
The City of God
But the true Mediator, Whom in Thy secret mercy Thou hast showed to the humble, and sentest, that by His example also they might learn that same humility, that Mediator between God and man, the Man Christ Jesus, appeared betwixt mortal sinners and the immortal just One; mortal with men, just with God: that because the wages of righteousness is life and peace, He might by a righteousness conjoined with God make void that death of sinners, now made righteous, which He willed to have in common with them. Hence He was showed forth to holy men of old; that so they, through faith in His Passion to come, as we through faith of it passed, might be saved. For as Man, He was a Mediator; but as the Word, not in the middle between God and man, because equal to God, and God with God, and together one God.
ST. AUGUSTINE
Confessions
But the holy angels, towards whose society and assembly we sigh while in this our toilsome pilgrimage, as they already abide in their eternal home, so do they enjoy perfect facility of knowledge and felicity of rest. It is without difficulty that they help us; for their spiritual movements, pure and free, cost them no effort.
ST. AUGUSTINE
The City of God
But is there a fear that even another's lust may pollute the violated? It will not pollute, if it be another's: if it pollute, it is not another's, but is shared also by the polluted. But since purity is a virtue of the soul, and has for its companion virtue the fortitude which will rather endure all ills than consent to evil; and since no one, however magnanimous and pure, has always the disposal of his own body, but can control only the consent and refusal of his will, what sane man can suppose that, if his body be seized and forcibly made use of to satisfy the lust of another, he thereby loses his purity? For if purity can be thus destroyed, then assuredly purity is no virtue of the soul; nor can it be numbered among those good things by which the life is made good, but among the good things of the body, in the same category as strength, beauty, sound and unbroken health, and, in short, all such good things as may be diminished without at all diminishing the goodness and rectitude of our life. But if purity be nothing better than these, why should the body be perilled that it may be preserved? If, on the other hand, it belongs to the soul, then not even when the body is violated is it lost. Nay more, the virtue of holy continence, when it resists the uncleanness of carnal lust, sanctifies even the body, and therefore when this continence remains unsubdued, even the sanctity of the body is preserved, because the will to use it holily remains, and, so far as lies in the body itself, the power also.
ST. AUGUSTINE
The City of God
Behold with what companions I walked the streets of Babylon, and wallowed in the mire thereof, as if in a bed of spices and precious ointments. And that I might cleave the faster to its very centre, the invisible enemy trod me down, and seduced me, for that I was easy to be seduced.
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
And this Trinity is one God; and none the less simple because a Trinity. For we do not say that the nature of the good is simple, because the Father alone possesses it, or the Son alone, or the Holy Ghost alone; nor do we say, with the Sabellian heretics, that it is only nominally a Trinity, and has no real distinction of persons; but we say it is simple, because it is what it has, with the exception of the relation of the persons to one another. For, in regard to this relation, it is true that the Father has a Son, and yet is not Himself the Son; and the Son has a Father, and is not Himself the Father. But, as regards Himself, irrespective of relation to the other, each is what He has; thus, He is in Himself living, for He has life, and is Himself the Life which He has.
ST. AUGUSTINE
The City of God
And I, miserable, believed that more mercy was to be shown to the fruits of the earth than men, for whom they were created.
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
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
Nor knew I that true inward righteousness which judgeth not according to custom, but out of the most rightful law of God Almighty, whereby the ways of places and times were disposed according to those times and places; itself meantime being the same always and every where, not one thing in one place, and another in another; according to which Abraham, and Isaac, and Jacob, and Moses, and David, were righteous, and all those commended by the mouth of God; but were judged unrighteous by silly men, judging out of man's judgment, and measuring by their own petty habits, the moral habits of the whole human race.
ST. AUGUSTINE
Confessions
None doth ordinarily laugh alone? ordinarily no one; yet laughter sometimes masters men alone and singly when no one whatever is with them, if anything very ludicrous presents itself to their senses or mind.
ST. AUGUSTINE
Confessions
It is, therefore, doubtless far better to resist this desire than to yield to it, for the purer one is from this defilement, the liker is he to God; and, though this vice be not thoroughly eradicated from his heart,—for it does not cease to tempt even the minds of those who are making good progress in virtue,—at any rate, let the desire of glory be surpassed by the love of righteousness, so that, if there be seen anywhere "lying neglected things which are generally discredited," if they are good, if they are right, even the love of human praise may blush and yield to the love of truth.
ST. AUGUSTINE
The City of God
I will now call to mind my past foulness, and the carnal corruptions of my soul; not because I love them, but that I may love Thee, O my God. For love of Thy love I do it; reviewing my most wicked ways in the very bitterness of my remembrance, that Thou mayest grow sweet unto me (Thou sweetness never failing, Thou blissful and assured sweetness); and gathering me again out of that my dissipation, wherein I was torn piecemeal, while turned from Thee, the One Good, I lost myself among a multiplicity of things. For I even burnt in my youth heretofore, to be satiated in things below; and I dared to grow wild again, with these various and shadowy loves: my beauty consumed away, and I stank in Thine eyes; pleasing myself, and desirous to please in the eyes of men.
ST. AUGUSTINE
Confessions