β
To fall in love with God is the greatest romance; to seek him the greatest adventure; to find him, the greatest human achievement.
β
β
Augustine of Hippo
β
And men go abroad to admire the heights of mountains, the mighty waves of the sea, the broad tides of rivers, the compass of the ocean, and the circuits of the stars, yet pass over the mystery of themselves without a thought.
β
β
Augustine of Hippo (Confessions)
β
The punishment of every disordered mind is its own disorder.
β
β
Augustine of Hippo (Confessions)
β
The mind commands the body and is instantly obeyed. The mind commands itself and meets resistance.
β
β
Augustine of Hippo (Confessions)
β
How can the past and future be, when the past no longer is, and the future is not yet? As for the present, if it were always present and never moved on to become the past, it would not be time, but eternity.
β
β
Augustine of Hippo (Confessions)
β
You never go away from us, yet we have difficulty in returning to You. Come, Lord, stir us up and call us back. Kindle and seize us. Be our fire and our sweetness. Let us love. Let us run.
β
β
Augustine of Hippo (Confessions)
β
The Bible was composed in such a way that as beginners mature, its meaning grows with them.
β
β
Augustine of Hippo (Confessions)
β
I held my heart back from positively accepting anything, since I was afraid of another fall, and in this condition of suspense I was being all the more killed.
β
β
Augustine of Hippo (Confessions)
β
Tolle, lege: take up and read.
β
β
Augustine of Hippo (Confessions)
β
You are my Lord, because You have no need of my goodness.
β
β
Augustine of Hippo (Confessions)
β
I was in misery, and misery is the state of every soul overcome by friendship with mortal things and lacerated when they are lost. Then the soul becomes aware of the misery which is its actual condition even before it loses them.
β
β
Augustine of Hippo (Confessions)
β
Free curiosity has greater power to stimulate learning than rigorous coercion. Nevertheless, the free ranging flux of curiosity is channeled by discipline under Your Law.
β
β
Augustine of Hippo (Confessions)
β
Late have I loved you, beauty so old and so new: late have I loved you. And see, you were within and I was in the external world and sought you there, and in my unlovely state I plunged into those lovely created things which you made. You were with me, and I was not with you. The lovely things kept me far from you, though if they did not have their existence in you, they had no existence at all. You called and cried out loud and shattered my deafness. You were radiant and resplendent, you put to flight my blindness. You were fragrant, and I drew in my breath and now pant after you. I tasted you, and I feel but hunger and thirst for you. You touched me, and I am set on fire to attain the peace which is yours.
β
β
Augustine of Hippo (Confessions)
β
The soul is "torn apart in a painful condition as long as it prefers the eternal because of its Truth but does not discard the temporal because of familiarity.
β
β
Augustine of Hippo (Confessions)
β
Belatedly I loved thee, O Beauty so ancient and so new, belatedly I loved thee. For see, thou wast within and I was without, and I sought thee out there. Unlovely, I rushed heedlessly among the lovely things thou hast made. Thou wast with me, but I was not with thee. These things kept me far from thee; even though they were not at all unless they were in thee. Thou didst call and cry aloud, and didst force open my deafness. Thou didst gleam and shine, and didst chase away my blindness. Thou didst breathe fragrant odors and I drew in my breath; and now I pant for thee. I tasted, and now I hunger and thirst. Thou didst touch me, and I burned for thy peace.
β
β
Augustine of Hippo (Confessions)
β
Your best servant is the person who does not attend so much to hearing what he himself wants as to willing what he has heard from you.
β
β
Augustine of Hippo (Confessions)
β
Reading list (1972 edition)[edit]
1. Homer β Iliad, Odyssey
2. The Old Testament
3. Aeschylus β Tragedies
4. Sophocles β Tragedies
5. Herodotus β Histories
6. Euripides β Tragedies
7. Thucydides β History of the Peloponnesian War
8. Hippocrates β Medical Writings
9. Aristophanes β Comedies
10. Plato β Dialogues
11. Aristotle β Works
12. Epicurus β Letter to Herodotus; Letter to Menoecus
13. Euclid β Elements
14. Archimedes β Works
15. Apollonius of Perga β Conic Sections
16. Cicero β Works
17. Lucretius β On the Nature of Things
18. Virgil β Works
19. Horace β Works
20. Livy β History of Rome
21. Ovid β Works
22. Plutarch β Parallel Lives; Moralia
23. Tacitus β Histories; Annals; Agricola Germania
24. Nicomachus of Gerasa β Introduction to Arithmetic
25. Epictetus β Discourses; Encheiridion
26. Ptolemy β Almagest
27. Lucian β Works
28. Marcus Aurelius β Meditations
29. Galen β On the Natural Faculties
30. The New Testament
31. Plotinus β The Enneads
32. St. Augustine β On the Teacher; Confessions; City of God; On Christian Doctrine
33. The Song of Roland
34. The Nibelungenlied
35. The Saga of Burnt NjΓ‘l
36. St. Thomas Aquinas β Summa Theologica
37. Dante Alighieri β The Divine Comedy;The New Life; On Monarchy
38. Geoffrey Chaucer β Troilus and Criseyde; The Canterbury Tales
39. Leonardo da Vinci β Notebooks
40. NiccolΓ² Machiavelli β The Prince; Discourses on the First Ten Books of Livy
41. Desiderius Erasmus β The Praise of Folly
42. Nicolaus Copernicus β On the Revolutions of the Heavenly Spheres
43. Thomas More β Utopia
44. Martin Luther β Table Talk; Three Treatises
45. FranΓ§ois Rabelais β Gargantua and Pantagruel
46. John Calvin β Institutes of the Christian Religion
47. Michel de Montaigne β Essays
48. William Gilbert β On the Loadstone and Magnetic Bodies
49. Miguel de Cervantes β Don Quixote
50. Edmund Spenser β Prothalamion; The Faerie Queene
51. Francis Bacon β Essays; Advancement of Learning; Novum Organum, New Atlantis
52. William Shakespeare β Poetry and Plays
53. Galileo Galilei β Starry Messenger; Dialogues Concerning Two New Sciences
54. Johannes Kepler β Epitome of Copernican Astronomy; Concerning the Harmonies of the World
55. William Harvey β On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals
56. Thomas Hobbes β Leviathan
57. RenΓ© Descartes β Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy
58. John Milton β Works
59. MoliΓ¨re β Comedies
60. Blaise Pascal β The Provincial Letters; Pensees; Scientific Treatises
61. Christiaan Huygens β Treatise on Light
62. Benedict de Spinoza β Ethics
63. John Locke β Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education
64. Jean Baptiste Racine β Tragedies
65. Isaac Newton β Mathematical Principles of Natural Philosophy; Optics
66. Gottfried Wilhelm Leibniz β Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology
67. Daniel Defoe β Robinson Crusoe
68. Jonathan Swift β A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal
69. William Congreve β The Way of the World
70. George Berkeley β Principles of Human Knowledge
71. Alexander Pope β Essay on Criticism; Rape of the Lock; Essay on Man
72. Charles de Secondat, baron de Montesquieu β Persian Letters; Spirit of Laws
73. Voltaire β Letters on the English; Candide; Philosophical Dictionary
74. Henry Fielding β Joseph Andrews; Tom Jones
75. Samuel Johnson β The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets
β
β
Mortimer J. Adler (How to Read a Book: The Classic Guide to Intelligent Reading)
β
The mind commands the body and is instantly obeyed. The mind commands itself and meets resistance. The mind commands the hand to move, and it so easy that one hardly distinguishes the order from its execution. Yet mind is mind and hand is body. The mind orders the mind to will. The recipient of the order is itself, yet it does not perform it.
β
β
Augustine of Hippo (Confessions)
β
The happy life is this - to rejoice to thee, in thee, and for thee.
β
β
Augustine of Hippo (The Confessions (The Works of Saint Augustine: A Translation for the 21st Century))
β
When I come to be united to thee with all my being, then there will be no more pain and toil for me, and my life shall be a real life, being wholly filled by thee.
β
β
Augustine of Hippo (The Confessions (The Works of Saint Augustine: A Translation for the 21st Century))
β
For a sentence is not complete unless each word, once its syllables have been pronounced, gives way to make room for the next...They are set up on the course of their existence, and the faster they climb towards its zenith, the more they hasten towards the point where they exist no more.
β
β
Augustine of Hippo (Confessions)
β
Every day my conscience makes confession relying on the hope of Your mercy as more to be trusted than its own innocence.
β
β
Augustine of Hippo (Confessions)
β
Often the contempt of vainglory becomes a source of even more vainglory, for it is not being scorned when the contempt is something one is proud of.
β
β
Augustine of Hippo (Confessions)
β
Ignorance and stupidity are given the names of simplicity and innocence...Idleness appears as desire for a quiet life.
β
β
Augustine of Hippo (The Confessions of St. Augustine (Paraclete Essentials))
β
In words which can still bring tears to the eyes, St. Augustine describes the desolation into which the death of his friend Nebridius plunged him (Confessions IV, 10). Then he draws a moral. This is what comes, he says, of giving oneβs heart to anything but God. All human beings pass away. Do not let your happiness depend on something you may lose. If love is to be a blessing, not a misery, it must be for the only Beloved who will never pass away.
β
β
C.S. Lewis (The Four Loves)
β
Do not abandon what You have begun in me, but go on to perfect all that remains unfinished.
β
β
Augustine of Hippo (The Confessions of St. Augustine: Modern English Version)
β
O God, who is ever at work and ever at rest. May I be ever at work and ever at rest.
β
β
Augustine of Hippo (The Confessions (The Works of Saint Augustine: A Translation for the 21st Century))
β
For you [God] are infinite and never change. In you 'today' never comes to an end: and yet our 'today' does come to an end in you, because time, as well as everything else, exists in you. If it did not, it would have no means of passing. And since your years never come to an end, for you they are simply 'today'...But you yourself are eternally the same. In your 'today' you will make all that is to exist tomorrow and thereafter, and in your 'today' you have made all that existed yesterday and for ever before.
β
β
Augustine of Hippo (Confessions)
β
Lord give me chastity and self control - but not yet.
β
β
Augustine of Hippo (The Confessions of Saint Augustine (Annotated Christianity theology in Middle Age and Reformation): 13 Christianity religious books from the Middle Age of the sinful and immoral life)
β
You are not the mind itself. For You are the Lord God of the mind. All these things are liable to change, but You remain immutable above all things.
β
β
Augustine of Hippo (Confessions)
β
Such is the strength of the burden of habit. Here I have the power to be but do not wish it. There I wish to be but lacks the power. On both grounds, I'm in misery.
β
β
Augustine of Hippo (Confessions)
β
Why, then, do I set before You an ordered account of so many things? it's certainly not through me that You know them. But I'm stirring up love for You in myself and in those who read this so that we may all say, great is the Lord and highly worthy to be praised. I tell my story for love of Your love.
β
β
Augustine of Hippo (Confessions)
β
I inquired what wickedness is, and I didn't find a substance, but a perversity of will twisted away from the highest substance β You oh God β towards inferior things, rejecting its own inner life and swelling with external matter.
β
β
Augustine of Hippo (Confessions)
β
There is no health in those who are displeased by an element in Your creation, just as there was none in me when I was displeased by many things You had made. Because my soul didn't dare to say that my God displeased me, it refused to attribute to You whatever was displeasing.
β
β
Augustine of Hippo (Confessions)
β
I probably felt more resentment for what I personally was to suffer than for the wrong they were doing to anyone and everyone. But at that time I was determined not to put up with badly behaved people more out of my own interest than because I wanted them to become good people.
β
β
Augustine of Hippo (Confessions)
β
a thing is good and pleasant only because it is connected to Him. Use it apart from its Source, and it will come to taste bitter. Since the good thing is His, how can it remain worth loving if you forsake Him to get it?
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β
Augustine of Hippo (The Confessions of St. Augustine: Modern English Version)
β
I heard Your voice from on high. "I am the food of the fully grown. Grow and you will feed on me. And you will not change Me into you, like the food of flesh eats. But you will be changed into Me.
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β
Augustine of Hippo (Confessions)
β
When it happens that I am more moved by the song than the thing which is sung, I confess that I sin in a manner deserving punishment
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β
Augustine of Hippo
β
And if all could with one voice be asked whether they wished to be happy, there is no doubt they would all answer that they would. And this would not be possible unless the thing itself, which we call "happiness", were held in memory.
β
β
Augustine of Hippo (The Confessions (The Works of Saint Augustine: A Translation for the 21st Century))
β
I was not yet in love, but I was in love with love itself; and I sought for something to love, since I loved nothing.
β
β
Augustine of Hippo (The Confessions of St. Augustine: Premium Edition - Illustrated)
β
To confess, then, is to praise and glorify God; it is an exercise in self-knowledge and true humility in the atmosphere of grace and reconciliation.
β
β
Augustine of Hippo (The Confessions of St. Augustine)
β
Every where the greater joy is ushered in by the greater pain.
β
β
Augustine of Hippo (The Confessions of St. Augustine)
β
That joy is to know You as You are. This is the happy life, to rejoice in You, of You, and for You. This is the happy life, and there is no other.
β
β
Augustine of Hippo (The Confessions of St. Augustine: Modern English Version)
β
But what do I love when I love my God? Not the sweet melody of harmony and song; not the fragrance of flowers, perfumes, and spices; not manna or honey; not limbs such as the body delights to embrace. It is not these that I love when I love my God. And yet, when I love Him, it is true that I love a light of a certain kind, a voice, a perfume, a food, an embrace; but they are of the kind that I love in my inner self, when my soul is bathed in light that is not bound by space; when it listens to sound that never dies away; when it breathes fragrance that is not borne away on the wind; when it tastes food that is never consumed by the eating; when it clings to an embrace from which it is not severed by fulfillment of desire. This is what I love when I love my God.
β
β
Augustine of Hippo (The Confessions of St. Augustine)
β
. . . I would learn to discern and distinguish the difference between presumption and confession, between those who see what the goal is but not how to get there and those who see the way which leads to the home of bliss, not merely as an end to be perceived but as a realm to live in.
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β
Augustine of Hippo (The Confessions of St Augustine)
β
O that men would know themselves to be men; and that he that glorieth would glory in the Lord.
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β
Augustine of Hippo (The Confessions of St. Augustine)
β
Do they desire to join me in thanksgiving when they hear how, by your gift, I have come close to you, and do they pray for me when they hear how I am held back by my own weight? ...A brotherly mind will love in me what you teach to be lovable, and will regret in me what you teach to be regrettable. This is a mark of a Christian brother's mind, not an outsider's--not that of 'the sons of aliens whose mouth speaks vanity, and their right hand is a right hand of iniquity' (Ps. 143:7 f.). A brotherly person rejoices on my account when he approves me, but when he disapproves, he is loving me. To such people I will reveal myself. They will take heart from my good traits, and sigh with sadness at my bad ones. My good points are instilled by you and are your gifts. My bad points are my faults and your judgements on them. Let them take heart from the one and regret the other. Let both praise and tears ascend in your sight from brotherly hearts, your censers. ...But you Lord...Make perfect my imperfections
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β
Augustine of Hippo (Confessions)
β
If you find physical pleasure in earthly experiences, use the occasion to praise God for these gifts. Turn your love not on the pleasures but toward their Maker.3 Otherwise, the things that please you will cause you to displease. Love those souls that please you, but love them in God.
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β
Augustine of Hippo (The Confessions of St. Augustine: Modern English Version)
β
In You we do not fear that there will be no home to return to if we wander off. While we are away, You preserve our mansion with a patience that stretches into eternity.
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β
Augustine of Hippo (The Confessions of St. Augustine: Modern English Version)
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O crooked paths! Woe to the audacious soul, which hoped, by forsaking Thee, to gain some better thing!
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β
Augustine of Hippo (The Confessions of St. Augustine)
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No doubt, then, that a free curiosity has more force in our learning these things, than a frightful enforcement.
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β
Augustine of Hippo (The Confessions of St. Augustine)
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Late have I loved you, O beauty ever ancient, ever new, late have I loved you!
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β
Augustine of Hippo
β
The weakness then of infant limbs, not its will, is its innocence.
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β
Augustine of Hippo (The Confessions of St. Augustine)
β
God in heaven will hear your prayers, and will answer them. He has never failed, if a man has been honest in his petitions and honest in his confessions. Let your faith beget patience. God is never in a hurry, said St. Augustine, because He has all eternity to work.
β
β
Dwight L. Moody (Men of the Bible)
β
What did it profit that I read the greatest human ideas of the so-called βliberal artsβ in the books I got hold of. My thinking was enslaved to corrupt desires, so what difference did it make that I could read and understand these books? I delighted in learning, but I had no divine context for what my mind picked up. I had no foundation to discern what is true or certain. I was standing with my back to the light, so that the things that should be illuminated were in shadow, even though they were in front of my face.
β
β
Augustine of Hippo (The Confessions of St. Augustine: Modern English Version)
β
It was a day when I was preparing a speech to be delivered in praise of the Emporor; there would be a lot of lies in the speech and they would be applauded by those who knew that they were lies."
The Confessions of St. Augustine
β
β
Rex Warner (The Confessions of Saint Augustine)
β
Theft is punished by Your law, O Lord, and by the law written in men's hearts, which iniquity itself cannot blot out. For what thief will suffer a thief? Even a rich thief will not suffer him who is driven to it by want. Yet had I a desire to commit robbery, and did so, compelled neither by hunger, nor poverty through a distaste for well-doing, and a lustiness of iniquity. For I pilfered that of which I had already sufficient, and much better. Nor did I desire to enjoy what I pilfered, but the theft and sin itself. There was a pear-tree close to our vineyard, heavily laden with fruit, which was tempting neither for its colour nor its flavour. To shake and rob this some of us wanton young fellows went, late one night (having, according to our disgraceful habit, prolonged our games in the streets until then), and carried away great loads, not to eat ourselves, but to fling to the very swine, having only eaten some of them; and to do this pleased us all the more because it was not permitted.Behold my heart, O my God; behold my heart, which You had pity upon when in the bottomless pit. Behold, now, let my heart tell You what it was seeking there, that I should be gratuitously wanton, having no inducement to evil but the evil itself. It was foul, and I loved it. I loved to perish. I loved my own errorβ not that for which I erred, but the error itself. Base soul, falling from Your firmament to utter destructionβ not seeking anything through the shame but the shame itself!
β
β
Augustine of Hippo (Confessions)
β
When I come across one or other of my fellow Christians ignorant of astronomy, believing what is not so, I calmly look on, not thinking him the worse for mistaking the place or order of created things, so long as he holds nothing demeaning to you, Lord, the creator of all those things. But he is worse off if he holds that his error is a matter of religious faith, and persists stubbornly in the error. His faith is still a weak thing in its cradle, needing the milk of a mothering love, until the youth grows up and cannot be the play-thing, any more, of every doctrinal wind that blows.
But one who ventures on the role of teacher, of leader and ruler of those under his spell, whose followers heed him not as a man only but as your very Spirit -- what are we to make of him when he is caught purveying falsehoods? Should we not reject and despise such madness?
β
β
Augustine of Hippo (Confessions)
β
Thou art every where, Whom no place encompasseth! and Thou alone art near, even to those that remove far from Thee. Let them then be turned, and seek Thee; because not as they have forsaken their Creator, hast Thou forsaken Thy creation.
β
β
Augustine of Hippo (The Confessions of St. Augustine)
β
But what do I love, when I love You? Not beauty of bodies, nor the fair harmony of time. Not the brightness of the light, so welcome to our eyes, Nor sweet melodies of varied songs, Nor the fragrant smell of flowers, and ointments and spices. Not manna and honey, nor the embrace of arms in fleshly pleasure. None of these I love when I love my God. Yet this love is a kind of light and melody and fragrance and meat and embrace. When I love my God, the light, melody, fragrance, meat, and embrace is experienced by my inner man. Love shines into my soul, where space cannot contain it. Love speaks with sound that does not fade into silence with time. Its smells are not dispersed in breath, and its tastes do not grow stale. Love clings, and its satisfaction does not break my connection to the experience. This is it which I love, when I love my God.
β
β
Augustine of Hippo (The Confessions of St. Augustine: Modern English Version)
β
Not yet did I love, and I loved to love. I sought what I should love, loving to love.
β
β
The Confession of St. Augustine
β
Fecisti nos ad te, et inquietum
est cor nostrum donec
resquiescat
in Te.
(You have made us for you, and our heart is in turmoil until it finds its rest in you)
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β
Augustine of Hippo (Confessions)
β
My weight is my love. Wherever I am carried, my loves is carrying me.
β
β
Augustine of Hippo (The Confessions of St. Augustine)
β
Seek what ye seek; but it is not there where ye seek. Ye seek a blessed life in the land of death; it is not there. For how should there be a blessed life where life itself is not?
β
β
Augustine of Hippo (The Confessions of St. Augustine)
β
Oh! that Thou wouldest enter into my heart, and inebriate it, that I may forget my ills, and embrace Thee, my sole good!
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β
Augustine of Hippo (The Confessions of St. Augustine)
β
Towards the end of his lifeβ¦St Augustine confessed that Christianity was βa religion of threats and bribes unworthy of wise menβ β Tony Bushby (The Bible Fraud) The man who finally discovers
β
β
Michael Tsarion (The Irish Origins of Civilization, Volume Two: Akhenaton, the Cult of Aton & Dark Side of the Sun)
β
behold, I return in distress and panting after Thy fountain. Let no man forbid me! of this will I drink, and so live. Let me not be mine own life; from myself I lived ill, death was I to myself; and I revive in Thee.
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β
Augustine of Hippo (The Confessions of St. Augustine)
β
Weaned from all passing fancies, let my soul praise You, O God, Creator of all. You did not allow my soul to remain attached to corruptible things with the glue of love, attached to what my senses find pleasing. For things we are attached to go where they will, then they cease, leaving the lover torn with corrupted longings.
β
β
Augustine of Hippo (The Confessions of St. Augustine: Modern English Version)
β
Every soul is wretched that becomes bound in friendship to perishable things. The soul is torn apart when the thing loved is lost. The wretchedness was perhaps always there, masked by the beloved thing that has been stripped away.
β
β
Augustine of Hippo (The Confessions of St. Augustine: Modern English Version)
β
I notice that a man seldom mentions what he had supposed to be his most idiosyncratic sensations without receiving from at least one (often more) of those present the reply, βWhat! Have you felt that too? I always thought I was the only one.β The book aims at telling the story of my conversion and is not a general autobiography, still less βConfessionsβ like those of St. Augustine or Rousseau. This means in practice that it gets less like a general autobiography as it goes on.
β
β
C.S. Lewis (Surprised by Joy: The shape of my early life)
β
He was not utterly unskilled in handling his own lack of training, and he refused to be rashly drawn into a controversy about those matters from which there would be no exit nor easy way of retreat. This was an additional ground for my pleasure. For the controlled modesty of a mind that admits limitations is more beautiful than the things I was anxious to know about.
β
β
Augustine of Hippo (Confessions)
β
O Lord our God, under the shadow of Your wings let us hope in Your custody. Carry us when we are little. Bear us when our hair is white and we cry out in infirmity. When You grasp us, the grip is firm. When we try to sustain ourselves, the grasp is feeble. The only good we can know rests in You. When we turn from the good, You push us aside until we return. Oh, Lord, turn us, lest we be overturned. Be the good in us that is not corrupted. You are our incorruptible good. In You we do not fear that there will be no home to return to if we wander off. While we are away, You preserve our mansion with a patience that stretches into eternity.
β
β
Augustine of Hippo (The Confessions of St. Augustine: Modern English Version)
β
The theater enchanted me with its images of my own miseries. Its plays added fuel to my fire. What makes someone want to be made sad? Why behold doleful tragedies, vicariously experiencing what does not have to be suffered? Yet the spectator wants to feel sorrow at the stories, and this very anguish is pleasure. This seems to be wretched insanity.
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β
Augustine of Hippo (The Confessions of St. Augustine: Modern English Version)
β
Unless someone is faithful in handling the temptations of wealth, who will commit to him true riches?
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β
Augustine of Hippo (The Confessions of St. Augustine: Modern English Version)
β
I fear my own self-deception, for my corrupt heart lies even to itself. I offer no defense against Your judgment, for if You, Lord, kept a record of sins, who could stand?
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β
Augustine of Hippo (The Confessions of St. Augustine: Modern English Version)
β
The promise of satisfaction in worldly loves is an enduring lie that moves the soul to unfaithfulness from its proper lover.
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β
Augustine of Hippo (The Confessions of St. Augustine: Modern English Version)
β
Whither do I call Thee, since I am in Thee? or whence canst Thou enter into
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β
Augustine of Hippo (The Confessions of St. Augustine)
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Thy purpose unchanged; receivest again what Thou findest, yet didst never lose; never in need, yet rejoicing in gains;
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β
Augustine of Hippo (The Confessions of St. Augustine)
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Oh! for Thy mercies' sake, tell me, O Lord my God, what Thou art unto me.
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β
Augustine of Hippo (The Confessions of St. Augustine)
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Thou distributest Thy riches through the hidden springs of all things.
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β
Augustine of Hippo (The Confessions of St. Augustine)
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Thou gavest; and to my nurses willingly to give me what Thou gavest them. For they, with a heaven-taught affection, willingly gave me what they abounded with from Thee.
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β
Augustine of Hippo (The Confessions of St. Augustine)
β
For this my good from them, was good for them.
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β
Augustine of Hippo (The Confessions of St. Augustine)
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Thou madest him, but sin in him Thou madest not.
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β
Augustine of Hippo (The Confessions of St. Augustine)
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But no one doth well against his will, even though what he doth, be well.
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Augustine of Hippo (The Confessions of St. Augustine)
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And how shall I call upon my God, my God and Lord, since, when I call for Him, I shall be calling Him to myself? and what room is there within me, whither my God can come into me?
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Augustine of Hippo (The Confessions of St. Augustine)
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Ye seek a blessed life in the land of death; it is not there. For how should there be a blessed life where life itself is not?
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Augustine of Hippo (The Confessions of St. Augustine)
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For in Thy Word, by which they are created, they hear their decree, "hence and hitherto.
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Augustine of Hippo (The Confessions of St. Augustine)
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But this I know, that I entered life
surrounded by your blessings.
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Augustine of Hippo (Confessions: St Augustine)
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And so all our tomorrows
will receive their existence from you.
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Augustine of Hippo (Confessions: St Augustine)
Augustine of Hippo (The Confessions of St. Augustine: Modern English Version)
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But Thou who fillest all things, fillest Thou them with Thy whole self? or, since all things cannot contain Thee wholly, do they contain part of Thee? and all at once the same part? or each its own part, the greater more, the smaller less?
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Augustine of Hippo (The Confessions of St. Augustine)
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For the sense of the flesh is slow, because it is the sense of the flesh; and thereby is it bounded. It sufficeth for that it was made for; but it sufficeth not to stay things running their course from their appointed starting-place to the end appointed.
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Augustine of Hippo (The Confessions of St. Augustine)
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The idea of solvitur ambulando (in walking it will be solved) has been around since St. Augustine, but well before that Aristotle thought and taught while walking the open-air parapets of the Lyceum. It has long been believed that walking in restorative settings could lead not only to physical vigor but to mental clarity and even bursts of genius, inspiration (with its etymology in breathing) and overall sanity. As French academic Frederic Gros writes in A Philosophy of Walking, itβs simply βthe best way to go more slowly than any other method that has ever been found.β Jefferson walked to clear his mind, while Thoreau and Nietzsche, like Aristotle, walked to think. βAll truly great thoughts are conceived while walking,β wrote Nietzsche in Twilight of the Idols. And Rousseau wrote in Confessions, βI can only meditate when I am walking. When I stop, I cease to think; my mind only works with my legs.β Scotland
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Florence Williams (The Nature Fix: Why Nature Makes Us Happier, Healthier, and More Creative)
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Narrow is the mansion of my soul; enlarge Thou it, that Thou mayest enter in. It is ruinous; repair Thou it. It has that within which must offend Thine eyes; I confess and know it. But who shall cleanse it? or to whom should I cry, save Thee? Lord, cleanse me from my secret faults, and spare Thy servant from the power of the enemy.
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Augustine of Hippo (The Confessions of St. Augustine)
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O Lord, I am Thy servant; I am Thy servant, and the son of Thy handmaid: Thou hast broken my bonds in sunder. I will offer to Thee the sacrifice of Let my heart and my tongue praise Thee; yea, let all my bones say, O Lord, who is like unto Thee? Let them say, and answer Thou me, and say unto my soul, I am thy salvation. Who am I, and what am I? What evil have not been either my deeds, or if not my deeds, my words, or if not my words, my will? But Thou, O Lord, are good and merciful, and Thy right hand had respect unto the depth of my death, and from the bottom of my heart emptied that abyss of corruption. And this Thy whole gift was, to nill what I willed, and to will what Thou willedst.
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Augustine of Hippo (The Confessions of St. Augustine)
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itself. Therefore I contend not in judgment with Thee; for if Thou, Lord, shouldest mark iniquities, O Lord, who shall abide it? Yet suffer me to speak unto Thy mercy, me, dust and ashes. Yet suffer me to speak, since I speak to Thy mercy, and not to scornful man. Thou too, perhaps, despisest me, yet wilt Thou return and have compassion upon me. For
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Augustine of Hippo (The Confessions of St. Augustine)
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I need the wisdom, reasoning, and apologetics of C. S. Lewis, though some of his theological beliefs are different from mine. I need the preaching and charisma of Charles Spurgeon, though his view of baptism is different from mine. I need the resurrection vision of N. T. Wright and the theology of Jonathan Edwards, though their views on church government are different from mine. I need the passion and prophetic courage of Martin Luther King Jr., the cultural intelligence of Soong-Chan Rah, and the Confessions of St. Augustine, though their ethnicities are different from mine. I need the justice impulse and communal passion of Dietrich Bonhoeffer, though his nationality is different from mine. I need the spiritual thirst and love drive of Brennan Manning and the prophetic wit of G. K. Chesterton, though both are Roman Catholics and I am a Protestant. I need the hymns and personal holiness of John and Charles Wesley, though some of their doctrinal distinctives are different from mine. I need the glorious weakness of Joni Eareckson Tada, the spirituality of Marva Dawn, the trusting perseverance of Elisabeth Elliot, the long-suffering spirit of Amy Carmichael, the transparency of Rebekah Lyons, the thankfulness of Ann Voskamp, the Kingdom vision of Amy Sherman, and the integrity of Patti Sauls, though their gender is different from mine. As St. Augustine reputedly said, βIn nonessentials, liberty.β To this we might add, βIn nonessentials, open-minded receptivity.β We Christians must allow ourselves to be shaped by other believers. The more we move outside the lines of our own traditions and cultures, the more we will also be moving toward Jesus.
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Scott Sauls (Jesus Outside the Lines: A Way Forward for Those Who Are Tired of Taking Sides)
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For I was astonished that other mortals lived, since he whom I loved, as if he would never die, was dead; and I wondered still more that I, who was to him a second self, could live when he was dead. Well did one say of his friend, Thou half of my soul, for I felt that my soul and his soul were but one soul in two bodies; and, consequently, my life was a horror to me, because I would not live in half. And therefore, perchance, was I afraid to die, lest he should die wholly whom I had so greatly loved.
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Augustine of Hippo (The Confessions of Saint Augustine (Annotated Christianity theology in Middle Age and Reformation): 13 Christianity religious books from the Middle Age of the sinful and immoral life)
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What art Thou then, my God? what, but the Lord God? For who is Lord but the Lord? or who is God save our God? Most highest, most good, most potent, most omnipotent; most merciful, yet most just; most hidden, yet most present; most beautiful, yet most strong, stable, yet incomprehensible; unchangeable, yet all-changing; never new, never old; all-renewing, and bringing age upon the proud, and they know it not; ever working, ever at rest; still gathering, yet nothing lacking; supporting, filling, and overspreading; creating, nourishing, and maturing; seeking, yet having all things.
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Augustine of Hippo (The Confessions of St. Augustine)
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Hear, Lord, my prayer; let not my soul faint under Thy discipline, nor let me faint in confessing unto Thee all Thy mercies, whereby Thou hast drawn me out of all my most evil ways, that Thou mightest become a delight to me above all the allurements which I once pursued; that I may most entirely love Thee, and clasp Thy hand with all my affections, and Thou mayest yet rescue me from every temptation, even unto the end. For lo, O Lord, my King and my God, for Thy service be whatever useful thing my childhood learned; for Thy service, that I speak, write, read, reckon. For Thou didst grant me Thy discipline, while I was learning vanities; and my sin of delighting in those vanities Thou hast forgiven.
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Augustine of Hippo (The Confessions of St. Augustine)