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2. Saint Augustine354-430 A.D. 2013 Rey Ty 3. Saint Augustine 2013 Rey Ty 4. Saint AugustineCum dilectionehominum et odiovitiorum.Love the sinnerand hate the sin.Opera Omnia, VolII. Col. 962, letter211. 2013 Rey Ty 5. Saint AugustineAn unjust lawis no law at all.On Free ChoiceOf The Will,Book 1, 5. 2013 Rey Ty 6. Saint AugustineWhen I am here,I do not fast onSaturday; whenat Rome, I do faston Saturday.Epistle 36, toCasulanus. 2013 Rey Ty 7. Saint AugustineGod 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. Saint AugustineConfessions (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. Saint AugustineConfessions (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. Saint AugustineConfessions (c. 397)The weaknessof littlechildrens limbsis innocent, nottheir souls.I, 7. 2013 Rey Ty 11. Saint AugustineConfessions (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. Saint AugustineConfessions (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. Saint AugustineConfessions (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. Saint AugustineConfessions (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, 6Variation 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. Saint AugustineConfessions (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. Saint AugustineConfessions (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. Saint AugustineConfessions (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. Saint AugustineConfessions (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 apostlesbook 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. Saint AugustineConfessions (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. Saint AugustineConfessions (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. Saint AugustineConfessions (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. Saint AugustineConfessions (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. Saint AugustineConfessions (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. Saint AugustineConfessions (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. Saint AugustineConfessions (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. Saint AugustineNo 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. Saint AugustineI have no hope butin your great mercy.Grant what youcommand &command what youwill. Confessions,Book 10, Sec. 29. 2013 Rey Ty 28. Saint AugustineOne Mediatorbetween Godand Man: TheMan JesusChrist.Confessions. 2013 Rey Ty 29. Saint AugustineIn your unfathomable mercy you firstgave the humble certain po