Posts Tagged ‘Augustine’

It’s worth taking the time to real the whole chapter carefully.  Below is one of the most influential minds of Western civilization recounting his conversion to Christianity.  All of Augustine’s powerful intellect is mustered alongside some equally powerful emotions rendered by the Grace of God.  As Augustine recounted his conversion I repeatedly felt tears well up at the glorious mercies of our Lord Jesus. 

A quick breakdown of the characters involved: Augustine (narrarator and Bishop of Hippo), Simplicianus (Father of renowned Bishop Ambrose), Ambrose (Bishop of Milan), Victorinus (Famous rhetorician who shocked the Roman world by his conversion to Christianity), Nebridius and Alypius (friends and roommates of Augustine), Pontitianus (a Christian well placed in Roman government), Antony (famous Christian ascetic whose lifestyle appealed to Augustine), Mani (spawned the Manichaean heresy that posited a dark force just as powerful as God), Monica (a faithful Christian and Augustine’s mother). I hope you enjoy this excerpt as much as much as I did…

He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God.

Chapter 1. He, Now Given to Divine Things, and Yet Entangled by the Lusts of Love, Consults Simplicianus in Reference to the Renewing of His Mind.
1. O My God, let me with gratitude remember and confess unto You Your mercies bestowed upon me. Let my bones be steeped in Your love, and let them say, Who is like You, O Lord? You have loosed my bonds, I will offer unto You the sacrifice of thanksgiving. And how You have loosed them I will declare; and all who worship You when they hear these things shall say: Blessed be the Lord in heaven and earth, great and wonderful is His name. Your words had stuck fast into my breast, and I was hedged round about by You on every side. Job 1:10 Of Your eternal life I was now certain, although I had seen it through a glass darkly. 1 Corinthians 13:12 Yet I no longer doubted that there was an incorruptible substance, from which was derived all other substance; nor did I now desire to be more certain of You, but more steadfast in You. As for my temporal life, all things were uncertain, and my heart had to be purged from the old leaven. 1 Corinthians 5:7 The Way, John 14:6 the Saviour Himself, was pleasant unto me, but as yet I disliked to pass through its straightness. And Thou put into my mind, and it seemed good in my eyes, to go unto Simplicianus, who appeared to me a faithful servant of Yours, and Your grace shone in him. I had also heard that from his very youth he had lived most devoted to You. Now he had grown into years, and by reason of so great age, passed in such zealous following of Your ways, he appeared to me likely to have gained much experience; and so in truth he had. Out of which experience I desired him to tell me (setting before him my griefs) which would be the most fitting way for one afflicted as I was to walk in Your way.

2. For the Church I saw to be full, and one went this way, and another that. But it was displeasing to me that I led a secular life; yea, now that my passions had ceased to excite me as of old with hopes of honour and wealth, a very grievous burden it was to undergo so great a servitude. For, compared with Your sweetness, and the beauty of Your house, which I loved, those things delighted me no longer. But still very tenaciously was I held by the love of women; nor did the apostle forbid me to marry, although he exhorted me to something better, especially wishing that all men were as he himself was. 1 Corinthians 7:7 But I, being weak, made choice of the more agreeable place, and because of this alone was tossed up and down in all beside, faint and languishing with withering cares, because in other matters I was compelled, though unwilling, to agree to a married life, to which I was given up and enthralled. I had heard from the mouth of truth that there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake; but, says He, he that is able to receive it, let him receive it. Matthew 19:12 Vain, assuredly, are all men in whom the knowledge of God is not, and who could not, out of the good things which are seen, find out Him who is good. Wisdom 13:1 But I was no longer in that vanity; I had surmounted it, and by the united testimony of Your whole creation had found You, our Creator, and Your Word, God with You, and together with You and the Holy Ghost one God, by whom You created all things. There is yet another kind of impious men, who when they knew God, they glorified Him not as God, neither were thankful. Romans 1:21 Into this also had I fallen; but Your right hand held me up, and bore me away, and You placed me where I might recover. For You have said unto man, Behold, the fear of the Lord, that is wisdom; Job 28:28 and desire not to seem wise, Proverbs 3:7 because, Professing themselves to be wise, they became fools. Romans 1:22 But I had now found the goodly pearl, which, selling all that I had, Matthew 13:46 I ought to have bought; and I hesitated. (more…)

nativityThis is not only a clever bit of Christology, but it is also a powerful argument for the orthodox claim that salvation is found exclusively in knowing Christ. Note for Augustine, it is in the knowing that we are saved because only Christ does man  (Jesus) mark a trail for men to follow.  Only Christ as God can mark a trail to our salvation.  Thus, it is only in knowing the God-Man, Jesus Christ, that we can come to salvation.

It is a great and very rare thing for a man, after he has contemplated the whole creation, corporeal and incorporeal, and has discerned its mutability, to pass beyond it, and, by the continued soaring of his mind, to attain to the unchangeable substance of God, and, in that height of contemplation, to learn from God Himself that none but He has made all that is not of the divine essence.  For God speaks with a man not by means of some audible creature dinning in his ears, so that atmospheric vibrations connect Him that makes with him that hears the sound, nor even by means of a spiritual being with the semblance of a body, such as we see in dreams or similar states; for even in this case He speaks as if to the ears of the body, because it is by means of the semblance of a body He speaks, and with the appearance of a real interval of space,—for visions are exact representations of bodily objects.  Not by these, then, does God speak, but by the truth itself, if any one is prepared to hear with the mind rather than with the body.  For He speaks to that part of man which is better than all else that is in him, and than which God Himself alone is better.  For since man is most properly understood (or, if that cannot be, then, at least, believed) to be made in God’s image, no doubt it is that part of him by which he rises above those lower parts he has in common with the beasts, which brings him nearer to the Supreme.  But since the mind itself, though naturally capable of reason and intelligence is disabled by besotting and inveterate vices not merely from delighting and abiding in, but even from tolerating His unchangeable light, until it has been gradually healed, and renewed, and made capable of such felicity, it had, in the first place, to be impregnated with faith, and so purified.  And that in this faith it might advance the more confidently towards the truth, the truth itself, God, God’s Son, assuming humanity without destroying His divinity, Homine assumto, non Deo consumto. established and founded this faith, that there might be a way for man to man’s God through a God-man.  For this is the Mediator between God and men, the man Christ Jesus.  For it is as man that He is the Mediator and the Way.  Since, if the way lieth between him who goes, and the place whither he goes, there is hope of his reaching it; but if there be no way, or if he know not where it is, what boots it to know whither he should go?  Now the only way that is infallibly secured against all mistakes, is when the very same person is at once God and man, God our end, man our way.   Quo itur Deus, qua itur homo.

From Augustine’s The City of God, XI.2

the thought is expressed almost word for word in Chrysostom, but since I can’t remember the reference I must resort to what Calvin and Luther often do; “Chyrsostom somewhere says…”  Anybody know the reference? 

dantes-hell1

Dante's Hell

 

One of the things I’ve learned through my reading of Scripture and my experience of the Christian life, is that spiritual growth is not so much about restraining old (sinful) desires but about gaining new, godly desires.  But in order for this to happen, our desires must be changed and this is the root of the Christian concept of repentance.  Repentance is not merely a conscious turning away from the world towards God, but on a deeper level it is exchanging old desires for new ones.  The new desires are not sinful but Godly, and they are to be enjoyed.  So the Christian life is not so much about restraining desire, as it is about indulging desire (the right desires!).  But how do we understand this?  And more importantly, how do we go about doing it? 

 

 

Dante Alighieri’s Inferno contains a treasure of Augustinian theology wrapped in stunning verse after stunning verse. It also has much to say on the nature of sin, deisre, and repentance.   So we will turn to his most famous work,  The Divine Comedy, but particularly to the inferno to help us understand the complex interplay of sin, repentance and desire. (more…)

pubThis holy meditation preserves “the children of men, who put their trust under the shadow of God’s wings,” so that they are “drunken with the fatness of His house, and drink of the full stream of His pleasure. For with Him is the fountain of life, and in His light shall they see light. For He extendeth His mercy to them that know Him, and His righteousness to the upright in heart.” He does not, indeed, extend His mercy to them because they know Him, but that they may know Him; nor is it because they are upright in heart, but that they may become so, that He extends to them His righteousness, whereby He justifies the ungodly. This meditation does not elevate with pride: this sin arises when any man has too much confidence in himself, and makes himself the chief end of living. Impelled by this vain feeling, he departs from that fountain of life, from the draughts of which alone is imbibed the holiness which is itself the good life,—and from that unchanging light, by sharing in which the reasonable soul is in a certain sense inflamed, and becomes itself a created and reflected luminary; even as “John was a burning and a shining light,” who notwithstanding acknowledged the source of his own illumination in the words, “Of His fulness have all we received.” Whose, I would ask, but His, of course, in comparison with whom John indeed was no light at all? For “that was the true light, which lighteth every man that cometh into the world.” Therefore, in the same psalm, after saying, “Extend Thy mercy to them that know Thee, and Thy righteousness to the upright in heart,” he adds, “Let not the foot of pride come against me, and let not the hands of sinners move me. There have fallen all the workers of iniquity: they are cast out, and are not able to stand.”  Since by that impiety which leads each to attribute to himself the excellence which is God’s, he is cast out into his own native darkness, in which consist the works of iniquity. For it is manifestly these works which he does, and for the achievement of such alone is he naturally fit. The works of righteousness he never does, except as he receives ability from that fountain and that light, where the life is that wants for nothing, and where is “no variableness, nor the shadow of turning.”

 

From Augustine’s “The Spirit and the Letter” 11.7