But the inner part is the better part; for to it, as both ruler and judge, all these messengers of the senses report the answers of heaven and earth and all the things therein, who said, We are not God, but he made us. My inner man knew these things through the ministry of the outer man, and I, the inner man, knew all this — I, the soul, through the senses of my body. I asked the whole frame of earth about my God, and it answered, I am not he, but he made me.X, 6— Augustine of Hippo god To the divine providence it has seemed good to prepare in the world to come for the righteous good things, which the unrighteous shall not enjoy; and for the wicked evil things, by which the good shall not be tormented. But as for the good things of this life, and its ills, God has willed that these should be common to both; that we might not too eagerly covet the things which wicked men are seen equally to enjoy, nor shrink with an unseemly fear from the ills which even good men often suffer. There is, too, a very great difference in the purpose served both by those events which we call adverse and those called prosperous. For the good man is neither uplifted with the good things of time, nor broken by its ills; but the wicked man, because he is corrupted by this world’s happiness, feels himself punished by its unhappiness.I, 8— Augustine of Hippo life The dominion of bad men is hurtful chiefly to themselves who rule, for they destroy their own souls by greater license in wickedness; while those who are put under them in service are not hurt except by their own 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 he is a slave, is free; but the bad man, even if he reigns, is a slave, and that not of one man, but, what is far more grievous, of as many 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 Variant translation: The good man, though a slave, is free; the wicked, though he reigns, is a slave, and not the slave of a single man, but — what is worse — the slave of as many masters as he has vices.— Augustine of Hippo soul The philosophers who wished us to have the gods for our friends rank the friendship of the holy angels in the fourth circle of society, advancing now from the three circles of society on earth to the universe, and embracing heaven itself. And in this friendship we have indeed no fear that the angels will grieve us by their death or deterioration. But as we cannot mingle with them as familiarly as with men which itself is one of the grievances of this life, and as Satan, as we read, sometimes transforms himself into an angel of light, to tempt those whom it is necessary to discipline, or just to deceive, there is great need of God’s mercy to preserve us from making friends of demons in disguise, while we fancy we have good angels for our friends; for the astuteness and deceitfulness of these wicked spirits is equalled by their hurtfulness.XIX, 9— Augustine of Hippo life Alternate translation: The whole Christ is Head and Body. The Head, the only begotten Son of God; and His Body, the Church: the Bridegroom and the Bride, two in one flesh. Whosoever dissent from the Holy Scriptures in respect of the Head, even though they be found in all the places in which the Church is marked out to be, are not in the Church. And again, whosoever agree with the Holy Scriptures concerning the Head, and do not communicate with the unity of the Body, are not in the Church, because they dissent from Christs own witness concerning Christs Body, which is the Church.— Augustine of Hippo god Once for all, then, a short precept is given thee: Love, and do what thou wilt: whether thou hold thy peace, through love hold thy peace; whether thou cry out, through love cry out; whether thou correct, through love correct; whether thou spare, through love do thou spare: let the root of love be within, of this root can nothing spring but what is good.Tractatus VII, 8 Latin: dilige et quod vis fac.; falsely often: ama et fac quod vis. Translation by Professor Joseph Fletcher: Love and then what you will, do.— Augustine of Hippo love 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.p.421— Augustine of Hippo god Therefore let every Christian, yea, let the whole body of Christ everywhere cry out, despite the tribulations it endures, despite temptations and countless scandals, saying: Preserve my soul, for I am holy; save Thy servant, O my God, that trusteth in thee Ps. 85:2 No, this holy one is not proud, for he trusts in God.p.429— Augustine of Hippo god
Choose to love whomsoever thou wilt: all else will follow. Thou mayest say, I love only God, God the Father. Wrong! If Thou lovest Him, thou dost not love Him alone; but if thou lovest the Father, thou lovest also the Son. Or thou mayest say, I love the Father and I love the Son, but these alone; God the Father and God the Son, our Lord Jesus Christ who ascended into heaven and sitteth at the right hand of the Father, the Word by whom all things were made, the Word who was made flesh and dwelt amongst us; only these do I love. Wrong again! If thou lovest the Head, thou lovest also the members; if thou lovest not the members, neither dost thou love the Head.p 438— Augustine of Hippo love
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