Ask Augustine. On Philosopher’s and morality?

Dear Augustine,

The worldly philosophers seem to have thought deeply about morality, its measurement and justifications. What should we think about these things? Do they have anything good to tell us?

Affectionately yours,

A Penitent

Dear Penitent,

We should not think that those that know not the truth know no truth at all.

The part of philosophy we call morals, or what is called by the Greeks ἠθική, in which is discussed the question concerning the chief good,—that which will leave us nothing further to seek in order to be blessed, if only we make all our actions refer to it, and seek it not for the sake of something else, but for its own sake. Therefore it is called the end, because we wish other things on account of it, but itself only for its own sake.

This beatific good, therefore, according to some, comes to a man from the body, according to others, from the mind, and, according to others, from both together. For they saw that man himself consists of soul and body; and therefore they believed that from either of these two, or from both together, their well-being must proceed, consisting in a certain final good, which could render them blessed, and to which they might refer all their actions, not requiring anything ulterior to which to refer that good itself.

This is why those who have added a third kind of good things, which they call extrinsic,—as honor, glory, wealth, and the like,—have not regarded them as part of the final good, that is, to be sought after for their own sake, but as things which are to be sought for the sake of something else, affirming that this kind of good is good to the good, and evil to the evil. Wherefore, whether they have sought the good of man from the mind or from the body, or from both together, it is still only from man they have supposed that it must be sought. But they who have sought it from the body have sought it from the inferior part of man; they who have sought it from the mind, from the superior part; and they who have sought it from both, from the whole man.

Whether therefore, they have sought it from any part, or from the whole man, still they have only sought it from man; nor have these differences, being three, given rise only to three dissentient sects of philosophers, but to many. For diverse philosophers have held diverse opinions, both concerning the good of the body, and the good of the mind, and the good of both together. Let, therefore, all these give place to those philosophers who have not affirmed that a man is blessed by the enjoyment of the body, or by the enjoyment of the mind, but by the enjoyment of God,—enjoying Him, however, not as the mind does the body or itself, or as one friend enjoys another, but as the eye enjoys light, if, indeed, we may draw any comparison between these things.

But what the nature of this comparison is, will, if God help me, be shown in another place, to the best of my ability. At present, it is sufficient to mention that Plato determined the final good to be to live according to virtue, and affirmed that he only can attain to virtue who knows and imitates God,—which knowledge and imitation are the only cause of blessedness. Therefore he did not doubt that to philosophize is to love God, whose nature is incorporeal. Whence it certainly follows that the student of wisdom, that is, the philosopher, will then become blessed when he shall have begun to enjoy God. For though he is not necessarily blessed who enjoys that which he loves (for many are miserable by loving that which ought not to be loved, and still more miserable when they enjoy it), nevertheless no one is blessed who does not enjoy that which he loves. For even they who love things which ought not to be loved do not count themselves blessed by loving merely, but by enjoying them.

Who, then, but the most miserable will deny that he is blessed, who enjoys that which he loves, and loves the true and highest good? But the true and highest good, according to Plato, is God, and therefore he would call him a philosopher who loves God; for philosophy is directed to the obtaining of the blessed life, and he who loves God is blessed in the enjoyment of God.

I hope this is fruitful to your greater understanding of these things,

Aurelius Augustinus

(The City Of God, Book 8, Chapter 8.—That the Platonists Hold the First Rank in Moral Philosophy Also.)

So You Say You’re an Atheist?

So You Say You’re an Atheist? « Questions and Challenges

“Isaiah, in the last portion of that book (55:8-9) quotes God as saying, “For my thoughts are not your thoughts, Nor are your ways My ways,” says the LORD. For as the heavens are higher than the earth, So are my ways higher than your ways, and My thoughts than your thoughts.” The writer of Psalm 139 states (in v. 6) “Such knowledge is too wonderful for me; It is high, I cannot attain it.” And Paul, in Romans 11:33, concludes an in-depth discussion of God’s character with the doxology, “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!” Evidently these Bible writers believed that for man to search out God on his own was not to be expected, and that God to be known must choose to reveal Himself.

Thus the agnostic is correct in stating that he has not found God, but the real question may be, are we willing to be found by Him? As Augustine once said, as if it were God speaking: “Fear not, for thou would not seek Me if I had not found thee.”

R. Charles Blair
http://melcartera.wordpress.com/2007/11/24/so-you-say-youre-an-atheist/

A Brewer’s Patron Saint

A Brewer’s Patron Saint « Reflections of a Pilgrim

“It is difficult to even begin to describe his impact on Christianity and Western thought, more generally. Between his philosophical writings and his theological treatises, you encounter him in just about every nook and cranny of the Church and the European intellectual tradition. He was a tireless defender of Orthodoxy at a time when the Church struggled against those who would undermine it (we could use a little Augustinian butt-kickin’ today too). And, how can we forget some of his most famous quotes:

Cum dilectione hominum et odio vitiorum. (This phrase is commonly translated as “Love the sinner and hate the sin.” But, it literally would be “With love for mankind and hatred of sins.”)

da mihi castitatem et continentiam, sed noli modo (A particularly famous line of his from the Confessions. Translated, it reads: “Grant me chastity and continence, but not yet.”)

Dilige et quod vis fac. (This was taken from a sermon he gave on 1 John. In English, it reads as “Love, and do what you will.”)

Salus extra ecclesiam non est. (From his treatise on Baptism, this phrase would likely generate some controversy today. Literally, it means, “There is no salvation outside the church.”)

And, Qui cantat, bis orat. (Or, in English, “he who sings, prays twice.”)”

Christopher Sowers
http://melcartera.wordpress.com/2007/11/24/so-you-say-youre-an-atheist/