Inspirational Quotes on Augustine

“Really great things, when discussed by little men, can usually make such men grow big.”

“The concept of divine revelation was central to Augustine's epistemology, or theory of knowledge. The metaphor of light is instructive. In our present earthly state we are equipped with the faculty of sight. We have eyes, optic nerves, and so forth- all the equipment needed for sight. But a man with the keenest eyesight can see nothing if he is locked in a totally dark room. So just as an external source of light is needed for seeing, so an external revelation from God is needed for knowing. When Augustine speaks of revelation, he is not speaking of Biblical revelation alone. He is also concerned with "general" or "natural" revelation. Not only are the truths in Scripture dependent on God's revelation, but all truth, including scientific truth, is dependent on divine revelation. This is why Augustine encouraged students to learn as much as possible about as many things as possible. For him, all truth is God's truth, and when one encounters truth, one encounters the God whose truth it is.”

“Seeing is the property of our eyes. But we also use this word in other senses, when we apply the power of vision to knowledge generally. We do not say 'Hear how that flashes', or 'Smell how bright that is', or 'Taste how that shines' or 'Touch how that gleams'. Of all these things we say 'see'. But we say not only 'See how that light shines', which only the eyes can perceive, but also 'See how that sounds, see what smells, see what tastes, see how hard that is'. So the general experience of the senses is the lust, as scripture says, of the eyes, because seeing is a function in which eyes hold the first place but other senses claim the word for themselves by analogy when they are exploring any department of knowledge.”

“So saving grace, converting grace, for Augustine, is God's giving us a sovereign joy in God that triumphs over all other joys and therefore sways the will. The will is free to move toward whatever it delights in most fully, but it is not within the power of our will to determine what that sovereign joy will be.”

“We have wandered far from God; and if we wish to return to our Father's home, this world must be used, not enjoyed, that so the invisible things of God may be clearly seen, being understood by the things that are made,—that is, that by means of what is material and temporary we may lay hold upon that which is spiritual and eternal.”

“Do not feel surprise at being schooled amid toil: you are being schooled for a wondrous destiny.”

“For such is the depth of the Christian Scriptures that, even if I were attempting to study them and nothing else, from boyhood to decrepit old age, with the utmost leisure, the most unwearied zeal, and with talents greater than I possess, I would still be making progress in discovering their treasures.”

“What is time? Who can explain this easily and briefly? Who can comprehend this even in thought so as to articulate the answer in words? Yet what do we speak of, in our familiar everyday conversation, more than of time? We surely know what we mean when we speak of it. We also know what is meant when we hear someone else talking about it. What then is time? Provided that no one asks me, I know. If I want to explain it to an inquirer, I do not know. But I confidently affirm myself to know that if nothing passes away, there is no past time, and if nothing arrives, there is no future time, and if nothing existed there would be no present time. Take the two tenses, past and future. How can they 'be' when the past is not now present and the future is not yet present? Yet if the present were always present, it would not pass into the past: it would not be time but eternity. If then, in order to be time at all, the present is so made that it passes into the past, how can we say that this present also 'is'? The cause of its being is that it will cease to be. So indeed we cannot truly say that time exists except in the sense that it tends toward non-existence.”

“But my sin was this, that I looked for pleasure, beauty, and truth not in Him but in myself and His other creatures, and the search led me instead to pain, confusion, and error.”

“Nevertheless, there are many respects, in tiny and contemptible matters, where our curiosity is provoked every day. How often do we slip, who can count? How many times we initially act as if we put up with people telling idle tales in order not to offend the weak, but then gradually we find pleasure in listening. I now do not watch a dog chase a rabbit when this is happening at the circus. But if by chance I am passing when coursing occurs in the countryside, it distracts me perhaps indeed from thinking out some weighty matter. The hunt turns me to an interest in the sport, not enough to lead me to alter the direction of the beast I am riding, but shifting the inclination of my heart. Unless you had proved to me my infirmity and quickly admonished me either to take the sight as the start for some reflection enabling me to rise up to you or wholly to scorn and pass the matter by, I would be watching like an empty-headed fool. When I am sitting at home, a lizard catching flies or a spider entrapping them as they rush into its web often fascinates me. The problem is not made any different by the fact that the animals are small. The sight leads me on to praise you, the marvellous Creator and orderer of all things; but that was not how my attention first began. It is one thing to rise rapidly, another thing not to fall.”

“Whoever were the inventors of such tales, whether fact or fiction, or facts concerning others and fictitiously attributed to Jove, words fail to express what a low opinion these fable-mongers must have formed of human nature to assume that men could endure such lies with patience.”

“Augustine is so wholly with me, that if I wished to write a confession of my faith, I could do so with all fullness and satisfaction to myself out of his writings.”