The 'moving wall' represents the time period between the last issueavailable in JSTOR and the most recently published issue of a journal.Moving walls are generally represented in years. In rare instances, apublisher has elected to have a 'zero' moving wall, so their currentissues are available in JSTOR shortly after publication.Note: In calculating the moving wall, the current year is not counted.For example, if the current year is 2008 and a journal has a 5 yearmoving wall, articles from the year 2002 are available. Terms Related to the Moving Wall Fixed walls: Journals with no new volumes being added to the archive.
![]()
Absorbed: Journals that are combined with another title. Complete: Journals that are no longer published or that have beencombined with another title.
Is the companion of. Nowhere in the Gospel do we read that the Lord said: 'I am sending you a who will teach you about the course of the and.' For He wanted to make, not. De actis cum Felice Manicheo AD 404), translated as A Debate with Felix the Manichean, ¶1709, in by W.A.
Actress Jodie Foster was so impressed with La Haine when she saw it at the 1995 Cannes Film Festival that she helped to arrange American. O is Odin James, the school's star basketball player and future NBA hopeful. Odin's troubled friend Hugo, the. Othello (1995). Carmen: A Hip.
88. Variant translations:. One does not read in the Gospel that the Lord said: 'I will send you the Paraclete who will teach you about the course of the sun and moon.' For He willed to make them Christians, not mathematicians. As quoted in Science Teaching: The Role of History and Philosophy of Science (1994) by Michael R. 195. The superfluities of the rich are the necessaries of the poor.
They who possess superfluities, possess the goods of others. Patrologia Latina, vol. 1922. Cum dilectione hominum et odio vitiorum. the sinner and the. Opera Omnia, Vol II.
962, letter 211. Alternate translation: With love for mankind and hatred of sins (vices). An unjust is no law at all.
On Free Choice Of The Will, Book 1, § 5. judged it better to bring out of than to suffer no evil to exist. ( c.
Is to as the is to the rider. is to as the is to the rider.
If there is something more excellent than the, then that is; if not, then truth itself is God.Psalmus Contra Partem Donati - Psalm Against the (c. 393) Variously titled, “Psalm Against the Party of the Donatists,” “Alphabetical Psalm Against the Donatists,” “One Book, a Psalm against the Party of the Donatists,” etc. Latin text in Migne 43:23-32 'St. Augustine began his victorious campaign against Donatism soon after he was ordained priest in 391. His popular psalm or ' against the was intended to make known to the people the arguments set forth by, with the same conciliatory end in view. It shows that the sect was founded by traditors, condemned by pope and council, separated from the whole world, a cause of division, violence, and bloodshed;. the true Church is the one Vine, whose branches are over all the earth.'
- Catholic Encyclopedia. Augustine frequently complained of the Donatist's violence against the Catholics (see e.g. Even so, he maintained a deep pastoral love and concern for them, and ever strove for their eventual return to 'the Unity,' one of his 'favorite names for the Catholic Church.'
You have made us for yourself, O Lord, and our hearts are restless until they rest in you. See also. Fecisti nos ad te et inquietum est cor nostrum donec requiescat in te. You have made us for yourself, O Lord, and our are restless until they rest in you. I, 1. The weakness of little children's limbs is innocent, not their.
I, 7. I became for no. I had no motive for my wickedness except wickedness itself.
It was foul, and I loved it. I loved the self-destruction, I loved my fall, not the object for which I had fallen but my fall itself. My depraved soul leaped down from your firmament to ruin. You wish to be, begin from the least.
You are thinking to construct some mighty fabric in height; first think of the foundation of. We make a ladder of our vices, if we trample those same vices underfoot.
3. So the Church imitates the Lord’s mother — not in the bodily sense, which it could not do — but in mind it is both mother and virgin.
In no way, then, did Christ deprive his mother of her virginity by being. 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. Alone is not enough, unless too are joined to it: Faith working through (Gal 5:6), says the apostle. 16A:11:2.
Non enim amat Deus damnare sed salvare, et ideo patiens est in malos, ut de malis faciat bonos. For God loves to save and not to condemn; therefore is he patient with evil, that out of evil good may be brought. 18. You wish to be, begin from the least. You are thinking to construct some mighty fabric in height; first think of the foundation of. And how great soever a mass of building one may wish and design to place above it, the greater the building is to be, the deeper does he dig his foundation.
is a weed; is the. 58. Date ergo pauperibus: rogo, moneo, praecipio, iubeo. So give to the poor; I’m begging you, I’m warning you, I’m commanding you, I’m ordering you. 61:13. Alternate versions:.
Give then to the poor; I beg, I advise, I charge, I command you. Therefore, give to the poor. I beg you, I admonish you, I charge you, I command you to give. Sermon 61:13, On Almsgiving, (1951), Ludwig Schopp, Roy Joseph Deferrari, vol.
286. But let us realize what sort of rich people. Here comes heaven knows who across our path, wrapped in rags, and he has been jumping for joy and laughing on hearing it said that the rich man can’t enter the kingdom of heaven; and he’s been saying, “I, though, will enter; that’s what theses rags will earn me; those who treat s badly and insult us, those who bear down hard upon us won’t enter; no, that sort certainly won’t enter. But just a minute, Mr. Poor Man; consider whether you can, in fact, enter.
What if you’re poor, and also happen to be greedy? What if you’re sunk in destitution, and at the same time on fire with avarice?
So if that’s what you’re like, whoever you are that are poor, it’s not because you haven’t wanted to be rich, but because you haven’t been able to. So God doesn’t inspect your means, but he observes your will.
So if that’s what you’re like, leading a bad life, of bad morals, a blasphemer, an adulterer, a drunkard, proud, cross yourself off the list of God’s poor; you won’t be among those of whom it is said, Blessed are the poor in spirit, since theirs is the kingdom of heaven (Mt 5:3). Sermon 346A:6 (c. 399 A.D.) 'On the Word of God as Leader of the Christians on Their Pilgrimage,' Works of Saint Augustine: A Translation for the 21st Century, III/10, Sermons, 341-400, New City Press, Edmund Hill O.P., trans., (1995), p. 74.
The fellow who eggs you on to avenge yourself will rob you of what you were going to say – as we forgive our debtors. When you have forfeited that, all your sins will be held against you; absolutely nothing is forgiven. 57:11:3. Columba amat et quando caedit. Lupus odit et quando blanditur. The dove loves even when it attacks; the wolf hates even when it flatters. 64.
Bad times, hard times, this is what people keep saying; but let us live well, and times shall be good. We are the times: Such as we are, such are the times. 80:8. So there you are; listen; as I said, 'worships' us in the sense of tending our. That we worship God, of course, doesn't need proving to you.
It's on everybody's lips, after all, that human beings worship God. That God, though, worships human beings, it's enough to frighten hearers out of their wits, because people are not in the habit of saying that God worships human beings — in that special sense —but that human beings worship God.So I've got to prove to you that God too does 'worship' human beings, or you will consider, perhaps, that I have used the word very carelessly, and begin arguing against me in your thoughts, and finding fault with me because you don't in fact grasp what I have been saying.
So it's agreed that this is what has to be demonstrated to you: that God also 'worships' us; but in the sense I have already mentioned, that he tends our worth as his field, to make improvements in us. The Lord says in the gospel: I am the vine, you are the branches; my Father is the farm worker (Jn 15:5,1). What does a farm worker do? I'm asking you, those of you who are farm workers and farmers.
What does a farm worker do? I presume he works his farm, that is, tends its worth, that is, 'worships' it, in a sense. So if God the Father is a farmer or farm worker, it means he has a farm, and he works or 'worships' his farm, and expects a crop from it. Sermon 87:2 on Matthew 20. Preached in the autumn after 424. The Works of Saint Augustine: A Translation for the 21st Century (Sermons 51-94), John E. Rotelle, Edmund Hill, eds.
& trans., New City Press, 1990, pp. 407- 408.
Factus est Deus homo ut homo fieret Deus. God became man so that man might become God. 128. Roma locuta est; causa finita est. Rome has spoken; the case is concluded. 131.
He who created you without you will not justify you without you. 169. He who created us without our help will not save us without our consent. St. Augustine, Sermo 169, 11, 13: PL 38, 923 as quoted in Fr. Mitch Pacwa, S.
Saved: A Bible Study Guide for Catholics (p. Our Sunday Visitor. Kindle Edition. Caritas radix est omnium operum bonorum. is the root of.
179A:5:1. Compare:; 'greed is the root of all evil'.
I too have sworn heedlessly and all the time, I have had this most repulsive and death-dealing habit. To whomsoever thou wilt: else will follow. From, Part 3. The Doctrine of the Mystical Body in Western Tradition, Ch.
4, Augustine’s Sermons to the People. What is the Church? She is the body of. Join to it the Head, and you have one man: The Head and the body make up one man.
Who is the head? He who was born of the Virgin Mary. And what is His body? It is His Spouse, that is, the Church. The Father willed that these two, the God Christ and the Church, should be one man. All men are one man in Christ, and the unity of the Christians constitutes but one man.
And this man is all men, all men are this man; for all are one, since Christ is one. p. 414. Let us rejoice and give thanks.
Not only are we become Christians, but we are become Christ. My brothers, do you understand the grace of God that is given us? Wonder, rejoice, for we are made Christ! If He is the Head, and we the members, then together He and we are the whole man. This would be foolish pride on our part, were it not a gift of his bounty. But this is what He promised by the mouth of the Apostle: “You are the body of Christ, and severally His members” (1 Cor. 415.
In order to understand the Scriptures, it is absolutely necessary to know the whole, complete Christ, that is, Head and members. For sometimes Christ speaks in the name of the Head alone sometimes in the name of His body, which is the holy Church spread over the entire earth. And we are in His body and we hear ourselves speaking in it, for the Apostle tells us: “We are members of His body” (Eph.
In many places does the Apostle tell us this. p. 419. Christ Himself has said: “They are no longer two, but they are one flesh” (Matt. Is it strange then, if they are one flesh, that they should have one tongue and should say the same words, since they are one flesh, Head and body? Let us therefore hear them as one.
But let us listen to the Head speaking as Head, and to the body speaking as the body. We do not separate the two realities, but two different dignities; for the Head saves, and the body is saved. pp. 419-420. 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. p.420. Though absent from our eyes, Christ our Head is bound to us by love. Since the whole Christ is Head and body, let us so listen to the voice of the Head that we may also hear the body speak.He no more wished to speak alone than He wished to exist alone, since He says: “Behold, I am with you all days, unto the consummation of the world” (Matt. If He is with us, then He speaks in us, He speaks of us, and He speaks through us; and we too speak in Him.
pp. 420-421.
He who disdained not to assume us unto Himself, did not disdain to take our place and speak our words, in order that we might speak His words. p.421. On the words of Ps. 21:3: 'O My God, I shall cry day by day, and Thou wilt not hear'. 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. 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.
Therefore, on hearing His words let no one say either: 'These are not Christ's words,' or 'These are not my words.' On the contrary, if he knows that he is in the body of Christ, let him say: 'These are both Christ's words and my words.' Say nothing without Him, and He will say nothing without thee. We must not consider ourselves as strangers to Christ, or look upon ourselves as other than Himself.
p.422. 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. p.423.
On Ps 60:3: “To Thee have I cried from the ends of the earth.”. Who is this that cries from the ends of the earth? Who is this one man who reaches to the extremities of the universe?
He is one, but that one is unity. He is one, not one in a single place, but the cry of this one man comes from the remotest ends of the earth.
But how can this one man cry out from the ends of the earth, unless he be one in all?. p.423. Christ’s whole body groans in pain. Until the end of the world, when pain will pass away, this man groans and cries to God. And each one of us has part in the cry of that whole body. Thou didst cry out in thy day, and thy days have passed away; another took thy place and cried out in his day. Thou here, he there, and another there.
The body of Christ ceases not to cry out all the day, one member replacing the other whose voice is hushed. Thus there is but one man who reaches unto the end of time, and those that cry are always His members. p.423. The Apostle says: “I make up in my flesh what is lacking to the sufferings of Christ” (Col. “I make up,” he tells us, “not what is lacking to my sufferings, but what is lacking to the sufferings of Christ; not in Christ’s flesh, but in mine.
Not in Christ's flesh, but in mine. Christ is still suffering, not in His own flesh which He took with Him into heaven, but in my flesh, which is still suffering on earth.”. p.423.
What does the Scripture mean when it tells us of the body of one man so extended in space that all can kill him? We must understand these words of ourselves, of our Church, or the body of Christ.
For Jesus Christ is one man, having a Head and a body. The Saviour of the body and the members of the body are two in one flesh, and in one voice, and in one passion, and, when iniquity shall have passed away, in one repose.And so the passion of Christ is not in Christ alone; and yet the passion of Christ is in Christ alone.
For if in Christ you consider both the Head and the body, the Christ’s passion is in Christ alone; but if by Christ you mean only the Head, then Christ’s passion is not in Christ alone. Hence if you are in the members of Christ, all you who hear me, and even you who hear me not (though you do hear, if you are united with the members of Christ), whatever you suffer at the hands of those who are no among the members of Christ, was lacking to the sufferings of Christ. It is added precisely because it was lacking. You fill up the measure; you do not cause it to overflow. You will suffer just so much as must be added of your sufferings to the complete passion of Christ, who suffered as our Head and who continues to suffer in His members, that is, in us. Into this common treasury each pays what he owes, and according to each one’s ability we all contribute our share of suffering.
The full measure of the Passion will not be attained until the end of the world. pp. 424-425. When the Head and members are despised, then the whole Christ is despised, for the whole Christ, Head and body, is that just man against whom deceitful lips speak iniquity (Ps. 30:19).
p.425. O sons of Peace, sons of the One Catholic Church, walk in your way, and sing as you walk. Travelers do this in order to keep up their spirits.
p.427. 'For I am holy.' When I hear these words I recognize the voice of the Saviour. But shall I take away my own? Certainly when He speaks thus He speaks in inseparable union with His body. But can I say, 'I am holy'?
If I mean a holiness that I have not received, I should be proud and a liar; but if I mean a holiness that I have received - as it is written: 'Be ye holy because I the Lord your God am holy' (Lev. 19:2) - then let the body of Christ say these words. And let this one man, who cries from the ends of the earth, say with his Head and united with his Head: 'I am holy.' That is not foolish pride, but an expression of gratitude. If you were to say that you are holy of yourselves, that would be pride; but if, as one of Christ's faithful and as a member of Christ, you say that you are not holy, you are ungrateful. p.428. 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. The members of Christ, many though they be, are bound to one another by the ties of charity and peace under the one Head, who is our Saviour Himself, and form one man.
Often their voice is heard in the Psalms as the voice of one man; the cry of one is as the cry of all, for all are one in One. p.430. The Word takes to Himself one man, for He takes unity. He does not take schisms to Himself, nor does He take heresies. So it is one man who is taken, and his Head is Christ. This is that 'blessed man who hath not walked in the council of the ungodly' (Ps. 1:1); this is he that is assumed.
He is not outside of us. Let us be in Him, and we shall be assumed; let us be in Him, and we shall be chosen. Therefore this one man that is taken to become the temple of God, is at once many and one.
p.430. Since He is the Mediator of God and men, the man Christ Jesus has been made Head of the Church, and the faithful are His members. Wherefore He says: 'For them I hallow Myself' (John 17:19). But when He says, 'For them I hallow Myself,' what else can He mean but this: 'I sanctify them in Myself, since truly they are Myself'?
For, as I have remarked, they of whom He speaks are His members, and the Head of the body are one Christ. That He signifies this unity is certain from the remainder of the same verse.
For having said, 'For them I hallow Myself,' He immediately adds, 'in order that they too may be hallowed in truth,' to show that He refers to the holiness that we are to receive in Him. Now the words 'in truth' can only mean 'in Me,' since Truth is the Word who in the beginning was God.The Son of man was Himself sanctified in the Word as the moment of His creation, when the Word was made flesh, for Word and man became one Person.
It was therefore in that instant that He hallowed Himself in Himself; that is, He hallowed Himself as man, in Himself as the Word. For there is but one Christ, Word and man, sanctifying the man in the Word.But now it is on behalf of His members that He adds: 'and for them I hallow Myself.'
That is to say, that since they too are Myself, so they too may profit by this sanctification just as I profited by it as man without them. 'And for them I hallow Myself'; that is, I sanctify them in Myself as Myself, since in Me they too are Myself. 'In order that they too may be hallowed in truth.' What do the words 'they too' mean, if not that thy may be sanctified as I am sanctified; that is to say, 'in truth,' which is I Myself? Quia et ipsi sunt ego. 'Since they too are myself'.
pp. 431-432. We are He, since we are His body and since He was made man in order to be our Head. p.432.
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. p.433. In this one man, the whole Church has been assumed by the Word.
p.434. Incomprehensible and immutable is the love wherewith God loves. He did not begin to love us only on the day we were reconciled to Him by the blood of His Son; He loved us before the world was made, that we too might become His sons together with His Only-begotten Son, long before we had any existence. p.435. all men, even your enemies; love them, not because they are your brothers, but that they may become your brothers. Thus you will ever burn with fraternal love, both for him who is already your brother and for your enemy, that he may by loving become your brother.
Even he that does not as yet believe in Christ love him, and love him with fraternal love. He is not yet thy brother, but love him precisely that he may be thy brother. p.436. What is the use of believing, if the dost blaspheme?
Thou adorest Him as Head, and dost blaspheme Him in His body. He loves His body. Thou canst cut thyself off from the body, but the Head does not detach itself from its body. 'Thou dost honor me in vain,' He cries from heaven, 'thou dost honor Me in vain!' If someone wished to kiss thy cheek, but insisted at the same time on trampling thy feet; if with his hailed boots he were to crush thy feet as he tries to hold thy head and kiss thee, wouldst thou not interrupt his expression of respect and cry out: 'What are thou doing, man? Thou art trampling upon me!'
It is for this reason that before He ascended into heaven our Lord Jesus Christ recommended to us His body, by which He was to remain upon earth. For He foresaw that many would pay Him homage because of His glory in heaven, but that their homage would be vain, so long as they despise His members on earth.
436-437). Choose to love whomsoever thou wilt: all else will follow.
Thou mayest say, 'I love only God, God the Father.' 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.' If thou lovest the Head, thou lovest also the members; if thou lovest not the members, neither dost thou love the Head. p 438Contra epistolam Manichaei. Ego vero Evangelio non crederem, nisi me catholicae Ecclesiae commoveret auctoritas. But I would not believe in the Gospel, had not the authority of the Catholic Church already moved me.
To belongs the intellectual apprehension of things; to, the rational apprehension of things temporal. Humilitas homines sanctis angelis similes facit, et superbia ex angelis demones facit. It was pride that changed into; it is that makes as angels.
As quoted in Manipulus Florum ( c. 1306), edited by, Superbia i cum uariis; also in Best Thoughts Of Best Thinkers: Amplified, Classified, Exemplified and Arranged as a Key to unlock the Literature of All Ages (1904) edited by Hialmer Day Gould and Edward Louis Hessenmueller. My mother spoke of to my father, by her feminine and childlike virtues, and, after having borne his violence without a murmur or complaint, gained him at the close of his life to Christ.
Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 351. is no substitute for withheld. As quoted in Majority of One (1957) by Sydney J. 283.
What does look like? It has the to others. It has the feet to hasten to the and needy. It has to see misery and want.
It has the ears to hear the sighs and of men. That is what love looks like. As quoted in Quote, Unquote (1977) by Lloyd Cory, p. 197.
has two beautiful daughters. Their names are and; anger at the way things are, and courage to see that they do not remain the way they are. As quoted in Spirituality and Liberation: Overcoming the Great Fallacy (1988) by Robert McAfee Brown, p. 136. To belongs the intellectual apprehension of things eternal; to, the rational apprehension of things temporal. As quoted in The Anchor Book of Latin Quotations: with English translations (1990) by Norbert Guterman, p. 375.
By we are collected and wound up into within ourselves, whereas we had been scattered abroad in multiplicity. As quoted in Footprints in Time: Fulfilling God's Destiny for Your Life (2007) by Jeff O'Leary, p. 223., compared to other creatures, is the image of God, for she bears dominion over them. But compared unto man, she may not be called the image of God, for she bears not rule and lordship over man, but ought to obey him. The woman shall be subject to man as unto Christ.
Misattributed. Quando hic sum, non iuieno Sabbato; quando Romae sum, iuieno Sabbato. When I am here, I do not fast on Saturday; when at Rome, I do fast on Saturday. Here, in Letter 36 'To Casulanus' (396 A.D.), Augustine is quoting. Origin of the phrase: 'When in Rome, do as the Romans do.' . In things,; in things,; in all things,.
The first known occurence of such an expression is as ' Omnesque mutuam amplecteremur unitatem in necessariis, in non necessariis libertatem, in omnibus caritatem' in De Republica Ecclesiastica by, Pars I. London (1617), lib.
8, cf. Qui cantat, bis orat. He who sings prays twice. Not found in his writings. In his 'Expositions on the Psalms' for psalm 72, he wrote, 'Qui enim cantat laudem, non solum laudat, sed etiam hilariter laudat; qui cantat laudem, non solum cantat, sed et amat eum quem cantat.' An English translation would be 'For he who sings praise, does not only praise, but also praises joyously; he who sings praise, is not only singing, but also loving Him whom he is singing of.'
Possibly arose from someone hearing part of a similar translation incorrectly and confusing the English homonyms 'praise' and 'prays'. Inter faeces et urinam nascimur. We are born between feces and urine.
Attributed to a church father in Freud's Dora; Freud seems to have found it in an anatomy textbook by Josef Hyrtl (1867), where it was attributed to a church father; it may have been invented by Hyrtl. For Hyrtl's quotation see. Variant: We are born amid feces and urine. The world is a great book, of which they that never stir from home read only a page.
Attributed to Augustine in, and later in the form 'The World is a book, and those who do not travel read only a page', as quoted in 20,000 Quips & Quotes (1995) by Evan Esar, p. 822; this has not been located in Augustine's writings, and may be a variant translation of an expression found in (1753) by Fougeret de Monbron: 'The universe is a sort of book, whose first page one has read when one has seen only one's own country.' . There is no saint without a past, no sinner without a future. This is sometimes attributed to Augustine, but the earliest known occurrence is in Persian Rosary (c. 1929) by, which probably originates as a paraphrase of a statement in 's 1893 play A Woman of No Importance: 'The only difference between the saint and the sinner is that every saint has a past and every sinner has a future.' .
Our bodies are shaped to bear children, and our lives are a working out of the processes of creation. All our ambitions and intelligence are beside that great elemental point. Sometimes attributed to Augustine, but is from, The Province of the Heart, 'The Honor of Being a Woman' (1959). The truth is like a lion. You don’t have to defend it. Let it loose and it will defend itself. Not found in Augustine's works, it is stated in, that this is very likely a summary derived from statements of about the 'Word of God' or 'the pure gospel', and the:The Word of God can take care of itself, and will do so if we preach it, and cease defending it.
See you that lion. They have caged him for his preservation; shut him up behind iron bars to secure him from his foes! See how a band of armed men have gathered together to protect the lion. What a clatter they make with their swords and spears! These mighty men are intent upon defending a lion. O fools, and slow of heart!
Open that door! Let the lord of the forest come forth free. Who will dare to encounter him? What does he want with your guardian care? Let the pure gospel go forth in all its lion-like majesty, and it will soon clear its own way and ease itself of its adversaries.
The Lover of God’s Law Filled with Peace (January 1888)and the earlier:There seems to me to have been twice as much done in some ages in defending the Bible as in expounding it, but if the whole of our strength shall henceforth go to the exposition and spreading of it, we may leave it pretty much to defend itself. I do not know whether you see that lion — it is very distinctly before my eyes; a number of persons advance to attack him, while a host of us would defend the grand old monarch, the British Lion, with all our strength. Many suggestions are made and much advice is offered. This weapon is recommended, and the other. Pardon me if I offer a quiet suggestion. Open the door and let the lion out; he will take care of himself. Why, they are gone!
He no sooner goes forth in his strength than his assailants flee. The way to meet infidelity is to spread the Bible. The answer to every objection against the Bible is the Bible.
![]()
Speech at the Annual Meeting of the British and Foreign Bible Society. All truth is God's truth. Paraphrase of 'Wherever one discovers truth, it is the Lord's' from Augustine's On Christian Teaching, Book 2.Quotes about Augustine.
![]() Comments are closed.
|
AuthorWrite something about yourself. No need to be fancy, just an overview. Archives
March 2023
Categories |