Tag Archives: Augustine of Hippo

“The perfections of the Son of God” by Augustine of Hippo (A.D. 354-430)

“Do not separate the Son from the perfections of God, for those perfections of the Father are not to be mentioned in such a way as to be withdrawn from Him who said: ‘I and the Father are one,’ and of whom the Apostle says: ‘Who, though he was by nature God, did not consider it robbery to be equal to God.’

Now, robbery is the usurpation of another’s property even though there be an equality in nature. In view of this, how will the Son not be omnipotent, since through Him all things were made and since He is also the Power and Wisdom of God?

Moreover, in that form in which He is equal to the Father He is by nature invisible. In fact, the Word of God is invisible by nature because He was in the beginning and He was God.

In this same nature He is also completely immortal, that is, He remains immutable in every respect. For the human soul is also said to be immortal to a certain extent, but that is not genuine immortality in which there is such great change, making it possible to fail and to advance.

Thus, it is death for the human soul to be severed from the life of God through the ignorance which is in the soul; but it is life for it to run to the fountain of life, so that in the light of God it may see light. Immediately after this life you, too, through the grace of Christ, will be restored from certain death which you renounce.

But the Word of God, the only-begotten Son, always lives unchangeably with His Father. He neither decreases, because His abiding presence is not lessened; nor does He advance, because His perfection is not increased.

He Himself is the Creator of the visible and invisible worlds, because, as the Apostle says: ‘In him were created all things in the heavens and on the earth, things visible and things invisible, whether Thrones, or Dominations, or Principalities, or Powers. All things have been created through and unto him, … and in him all things hold together.’

However, since He ‘emptied himself,’ not losing the nature of God, but ‘taking the nature of a slave,’ He, the invisible, became visible in this form of a servant, because He was born of the Holy Spirit and of the Virgin Mary.

In this form of a servant, the Omnipotent One became weak, in that He suffered under Pontius Pilate.

In this form of a servant, the Immortal One died, in that He was crucified and was buried.

In this form of a servant, the King of ages rose on the third day.

In this form of a servant, the Creator of things visible and invisible ascended into heaven, whence He had never departed.

In this form of a servant, He who is the arm of the Father, and of whom the Prophet says: ‘And to whom is the arm of the Lord revealed?’ sits at the right of the Father.

In this form of a servant, He will come to judge the living and the dead, for in this form He wished to be a Companion of the dead inasmuch as He is the Life of the living.

Through Him the Holy Spirit was sent by the Father and by Himself, the Spirit of the Father and of the Son, sent by both, begotten by neither; the unity of both, equal to both.

This Trinity is one God, omnipotent, invisible, King of ages, Creator of things visible and invisible.

For we do not speak of three Lords, or of three Omnipotent Ones, or of three Creators or of three of whatever other perfections of God can be mentioned, because there are not three Gods but only one God.

Although in this Trinity, the Father is not the Son, nor is the Son the Father, nor is the Holy Spirit the Son or the Father, yet the Father belongs to the Son; the Son, to the Father; and the Holy Spirit, to both the Father and the Son.

Believe so that you may understand. For, unless you believe, you will not understand.

As a result of this faith, hope for grace by which all your sins will be forgiven. Only in this way and not by your own efforts will you be saved, for salvation is a gift of God.”

–Augustine of Hippo, “On the Presentation of the Creed,” Sermons on the Liturgical Seasons (ed. Hermigild Dressler; trans. Mary Sarah Muldowney; vol. 38; The Fathers of the Church; Washington, DC: The Catholic University of America Press, 1959), 38: 117–120.

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“A Bridegroom who is beautiful wherever He is” by Augustine of Hippo (A.D. 354-430)

“God’s foolishness is wiser than human wisdom, and God’s weakness more powerful than human strength. Let us who believe, therefore, run to meet a Bridegroom who is beautiful wherever He is.

Beautiful as God, as the Word who is with God, He is beautiful in the Virgin’s womb, where He did not lose His Godhead but assumed our humanity.

Beautiful He is as a baby, as the Word unable to speak, because while He was still without speech, still a baby in arms and nourished at His mother’s breast, the heavens spoke for Him, a star guided the Magi, and He was adored in the manger as food for the humble.

He was beautiful in heaven, then, and beautiful on earth: beautiful in the womb, and beautiful in His parents’ arms.

He was beautiful in His miracles but just as beautiful under the scourges.

Beautiful as He invited us to life, but beautiful too in not shrinking from death.

Beautiful in laying down His life and beautiful in taking it up again.

Beautiful on the cross, beautiful in the tomb, and beautiful in heaven.

Listen to this song (i.e. Psalm 45) to further your understanding, and do not allow the weakness of His flesh to blind you to the splendor of His beauty.

He is lovely in all respects.”

–Augustine of Hippo, Exposition of Psalm 44, in Expositions of the Psalms, 33–50, ed. John E. Rotelle, trans. Maria Boulding (Hyde Park, NY: New City Press, 2000), 283.

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“Altogether worthy” by Augustine of Hippo (A.D. 354-430)

“I know, O Lord, and do with all humility acknowledge myself an object altogether unworthy of Your love; but I am sure, You are an object altogether worthy of mine.

I am not good enough to serve You, but You have a right to the best service I can pay.

Do then impart to me some of that excellence, and that shall supply my own want of worth.

Help me to cease from sin according to Your will, that I may be capable of doing You service according to my duty.

Enable me so to guard and govern myself, so to begin and finish my course that, when the race of life is run, I may sleep in peace and rest in You.

Be with me to the end, that my sleep may be rest indeed, my rest perfect security, and that security a blessed eternity.”

–Augustine of Hippo, Ancient Christian Devotional: Lectionary Cycle C, Volume 3, Eds. Cindy Crosby, Thomas C. Oden (Downers Grove, IL: InterVarsity Press, 2009), 70.

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“How you loved us, good Father” by Augustine of Hippo (A.D. 354-430)

“Inasmuch as He was a man, He was a mediator, but inasmuch as He is the Word, He is not in the middle, because He is equal to God, and is God in the presence of God, and one God together with Him.

How you loved us, good Father, who did not spare your only Son, but handed Him over for the sake of us, the wicked!

How you loved us, for whose sake Your Son, through not considering it an act of robbery to be Your equal, was subjugated and reduced clear to death on the cross!

But He was the only one among the dead with free will, having both the power to lay down His life and the power to take it up again.

For our sake, He was both Your victor and Your sacrificial victim, and the victor because He was the victim.

For our sake He was both Your sacrificing priest and Your sacrifice, and He was the priest because He was the sacrifice. He was born from You yet acted as our slave, thereby turning us from Your slaves into Your sons.”

–Augustine of Hippo, Confessions, trans. Sarah Ruden (New York: Modern Library, 2017), 341-342.

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“Sharing the Light together” by Augustine of Hippo (A.D. 354-430)

“I implore you all, love with me, run with me by believing. Let us long for the country up above. Let us pant and sigh for that country up above. Let us realize that we are strangers here.

What will we see then? Let the Gospel say it now: ‘In the beginning was the Word, and the Word was with God, and the Word was God,’ (John 1:1).

You will come to the fountain from which you have been sprayed with dew-drops, from where a ray has been sent obliquely by roundabout ways into the darkness of your heart. You will see the naked Light itself.

You are being purified so as to see and bear it. ‘Beloved,’ says John himself, as I reminded you yesterday, ‘we are the children of God, and it has not yet appeared what we shall be; we know that when He appears, we shall be like Him, because we shall see Him as He is,’ (1 John 3:2).

I really do sense your feelings of yearning, of eagerness, being lifted up with me to what is above. But the body which is perishable is weighing upon the soul, and this earthly dwelling is pressing down the mind filled with many thoughts.

So I too then am going to put away this copy of the Gospel. You are all going to depart as well, each to your own home. It has been good, sharing the Light together, good rejoicing in it, good exulting in it together; but when we depart from each other, let us not depart from Him.”

–Augustine of Hippo, Homilies on the Gospel of John, The Works of Saint Augustine: A Translation for the 21st Century, Trans. Edmund Hill (New York: New City Press, 2009), 550. Augustine is concluding his sermon on John 8:13-14.

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“In every page of the Scriptures” by Augustine of Hippo (A.D. 354-430)

“In every page of the Scriptures, while I pursue my search as a son of Adam in the sweat of my brow, Christ either openly or covertly meets and refreshes me. Where the discovery is laborious my ardor is increased, and the spoil obtained is eagerly devoured, and is hidden in my heart for my nourishment.”

–Aurelius Augustine, Contra Faustum Manichaeum , 12.27, in Nicene and Post-Nicene Fathers, Vol. IV: Augustine: The Writings Against the Manichaeans and Against the Donatists, Ed. Philip Schaff (Edinburgh: T&T Clark, 400/1887), 192.

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“He sets our tears in His sight” by Augustine of Hippo (A.D. 354-430)

“Prayer is to be free of much speaking (Matthew 6:7), but not of much entreaty, if the fervor and attention persist. To speak much in prayer is to transact a necessary piece of business with unnecessary words. But to entreat much of Him whom we entreat is to knock by a long-continued and devout uplifting of the heart (Luke 18:1, 7).

In general, this business of prayer is transacted more by sighs than by speech (Romans 8:26), more by tears than by utterance (Psalm 126:5-6).

But He sets our tears in His sight (Psalm 56:8) and our groaning is not hidden from Him (Psalm 38:9) who created all things by His Word and who does not need human words.”

–Augustine of Hippo, “Letter 130 (A.D. 412)” in Letters, Volume 2 (83-130), Trans. Wilfrid Parsons (Washington, D.C.: CUA Press: 1953/2008), 391.

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