1:1:1 English http://ccat.sas.upenn.edu/jod/augustine/ddc1.html Latin http://www.sant-agostino.it/latino/dottrina_cristiana/index2.htm
Latin: Omnis enim res quae dando non deficit, dum habetur et non datur, nondum habetur quomodo habenda est.
De doctrina christiana
Aurelius Augustinus:
183
quotes
202
likes
Aurelius Augustinus Quotes
As quoted in The Anchor Book of Latin Quotations: with English translations (1990) by Norbert Guterman, p. 375
Disputed
Against Julian, Book II, ch. 8, 22. In The Fathers of the Church, Matthew A. Schumacher, tr., 1957, ISBN 0813214009 ISBN 9780813214009pp. 83-84. http://books.google.com/books?id=lxED1d6DAXoC&pg=PA83&lpg=PA83&dq=%22justification+in+this+life+is+given+to+us+according+to+these+three+things%22&source=bl&ots=K9fP-vBQqj&sig=2yV56Mq2aukLy8iM1FvpSfmULqA&hl=en&ei=8ZuCTdXGC4WO0QGCl-HGCA&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBUQ6AEwAA#v=onepage&q=%22justification%20in%20this%20life%20is%20given%20to%20us%20according%20to%20these%20three%20things%22&f=false
Contra Julianum
Source: On the Mystical Body of Christ, pp. 419-420
As quoted in Science Teaching : The Role of History and Philosophy of Science (1994) by Michael R. Matthews, p. 195
This quote should be removed from the disputed section: A Debate with Felix the Manichean{AD 404) para 1709 from The Faith of the Early Fathers: St. Augustine to the end of the patristic age" W.A. Jurgens https://books.google.com/books?id=rkvLsueY_DwC&pg=PA88&lpg=PA88&dq=augustine+a+debate+with+felix+the+manichean&source=bl&ots=hjro48PiBF&sig=ARQdKxrvvOTvzhIZHPqDRnldwWk&hl=en&sa=X&ved=0ahUKEwj8ybaI0oLLAhUM4GMKHUosAaYQ6AEIJzAC#v=onepage&q=augustine%20a%20debate%20with%20felix%20the%20manichean&f=false
Disputed
“When I am here, I do not fast on Saturday; when at Rome, I do fast on Saturday.”
Quando hic sum, non iuieno Sabbato; quando Romae sum, iuieno Sabbato.
Here, in Letter 36 "To Casulanus" (396 A.D.), Augustine is quoting Ambrose.
Origin of the phrase: "When in Rome, do as the Romans do."
Misattributed
“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. J.. Saved: A Bible Study Guide for Catholics (p. 15). Our Sunday Visitor. Kindle Edition.
Sermons
Quia et ipsi sunt ego. "Since they too are myself"
Source: On the Mystical Body of Christ, pp. 431-432
“You have made us for yourself, O Lord, and our hearts are restless until they rest in you.”
Fecisti nos ad te et inquietum est cor nostrum donec requiescat in te.
I, 1
Confessions (c. 397)
“Charity is no substitute for justice withheld.”
As quoted in Majority of One (1957) by Sydney J. Harris, p. 283
Disputed
“Give, O Lord, what Thou commandest, and then command what Thou wilt.”
Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 512
“What then is time? If no one asks me, I know what it is. If I wish to explain it to him who asks, I do not know.”
Quid est ergo tempus? Si nemo ex me quaerat, scio; si quaerenti explicare velim, nescio.
XI, 14
Confessions (c. 397)
Source: On the Mystical Body of Christ, p.422
“How, then, shall I respond to him who asks, “What was God doing before he made heaven and earth?” I do not answer, as a certain one is reported to have done facetiously (shrugging off the force of the question). “He was preparing hell,” he said, “for those who pry too deep.” It is one thing to see the answer; it is another to laugh at the questioner--and for myself I do not answer these things thus. More willingly would I have answered, “I do not know what I do not know,” than cause one who asked a deep question to be ridiculed--and by such tactics gain praise for a worthless answer.”
Ecce respondeo dicenti, 'quid faciebat deus antequam faceret caelum et terram?' respondeo non illud quod quidam respondisse perhibetur, ioculariter eludens quaestionis violentiam: 'alta,' inquit, 'scrutantibus gehennas parabat.' aliud est videre, aliud ridere: haec non respondeo. libentius enim responderim, 'nescio quod nescio' quam illud unde inridetur qui alta interrogavit et laudatur qui falsa respondit.
Ecce respondeo dicenti, 'quid faciebat deus antequam faceret caelum et terram?' respondeo non illud quod quidam respondisse perhibetur, ioculariter eludens quaestionis violentiam: 'alta,' inquit, 'scrutantibus gehennas parabat.'
aliud est videre, aliud ridere: haec non respondeo. libentius enim responderim, 'nescio quod nescio' quam illud unde inridetur qui alta interrogavit et laudatur qui falsa respondit.
Book XI, Chapter XII; translation by E.B. Pusey
Confessions (c. 397)
“For the spiritual power of a sacrament is like light in this way: it is both received pure by those to be enlightened, and if it passes through the impure it is not defiled.”
Spiritalis enim virtus Sacramenti ita est ut lux: et ab illuminandis pura excipitur, et si per immundos transeat, non inquinatur.
Tractates on the Gospel of John; tractate V on John 1:33, §15; translation by R. Willems
Compare:
The sun, too, shines into cesspools and is not polluted.
Diogenes Laërtius, Lib. vi. section 63
A very weighty argument is this — namely, that neither does the light which descends from thence, chiefly upon the world, mix itself with anything, nor admit of dirtiness or pollution, but remains entirely, and in all things that are, free from defilement, admixture, and suffering.
Julian, in Upon the Sovereign Sun http://www.tertullian.org/fathers/julian_apostate_1_sun.htm, (c. December 362), as translated by C. W. King in Julian the Emperor (1888) - Full text online http://www.archive.org/details/julianemperorco00juligoog
The sun, which passeth through pollutions and itself remains as pure as before.
Francis Bacon, Advancement of Learning, Book II (1605)
Book II, Chapter 29
The City of God (early 400s)
Saint Augustine as quoted by Dr Bettany Hughes Telegraph http://www.telegraph.co.uk/women/womens-life/11785181/Feminism-started-with-the-Buddha-and-Confucius-25-centuries-ago.html
Disputed
“God became man so that man might become God.”
Factus est Deus homo ut homo fieret Deus.
128
Sermons
“Will is to grace as the horse is to the rider.”
De Libero Arbitrio (388 - 395)
Source: On the Mystical Body of Christ, p.427
Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 433
“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 Ahmad Sohrab (PDF) http://magshare.net/narchive/NArchive/Misc/Raw_Data/A_Persian_Rosary_by_Mirza_Ahmad_Sohrab.pdf, which probably originates as a paraphrase of a statement in Oscar Wilde'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."
Misattributed
Ps. 30:19
Source: On the Mystical Body of Christ, p.425
“Therefore do not seek to understand in order to believe, but believe that thou mayest understand.”
Ergo noli quaerere intelligere ut credas, sed crede ut intelligas.
Tractates on the Gospel of John; tractate XXIX on John 7:14-18, §6 A Select Library of the Nicene And Post-Nicene Fathers of the Christian Church Volume VII by St. Augustine, chapter VII (1888) as translated by Philip Schaff http://www.ccel.org/ccel/schaff/npnf107.iii.xxx.html.
Compare: Anselm of Canterbury: "Nor do I seek to understand that I may believe, but I believe that I may understand".
Source: On the Mystical Body of Christ, p.423
“The world is a great book, of which they that never stir from home read only a page.”
Attributed to Augustine in "Select Proverbs of All Nations" (1824) by "Thomas Fielding" (John Wade), p. 216 http://www.archive.org/details/selectproverbsa00wadegoog, 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 Le Cosmopolite (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."
Misattributed
Tractatus VII, 8 http://www.newadvent.org/fathers/170207.htm
Latin: "dilige et quod vis fac."; falsely often: "ama et fac quod vis."
Translation by Professor Joseph Fletcher: Love and then what you will, do.
In epistolam Ioannis ad Parthos
Earliest attribution found in Who Said That?: More than 2,500 Usable Quotes and Illustrations https://books.google.nl/books?id=7mn8AwAAQBAJ&pg=PT63 (1995) by George Sweeting. Online sources always attribute the quote to Augustine, but never specify in which of his works it is to be found.
Disputed
“So give to the poor; I’m begging you, I’m warning you, I’m commanding you, I’m ordering you.”
Date ergo pauperibus: rogo, moneo, praecipio, iubeo.
61:13
Alternate versions:
Give then to the poor; I beg, I advise, I charge, I command you.
Sermon 11:13 on the New Testament http://www.newadvent.org/fathers/160311.htm http://books.google.com/books?as_q=&hl=en&num=10&as_epq=I+beg,+I+advise,+I+charge,+I+command+you.&as_oq=&as_eq=&lr=&cr=&as_ft=i&as_filetype=&as_qdr=all&as_nlo=&as_nhi=&as_occt=any&as_dt=i&as_sitesearch=&as_rights=&safe=images&um=1&ie=UTF-8&sa=N&tab=wp
Therefore, give to the poor. I beg you, I admonish you, I charge you, I command you to give.
Sermon 61:13, On Almsgiving, The Fathers Of The Church: A New Translation. Saint Augustine Commentary On The Lord’s Sermon On The Mount With Seventeen Related Sermons http://www.archive.org/details/fathersofthechur027834mbp, (1951), Ludwig Schopp, Roy Joseph Deferrari, vol. 11/3, p. 286
Sermons
First Homily, as translated by John Burnaby (1955), p. 266
Ten Homilies on the First Epistle of John (414)
“In a quarrel for earth, turn not to earth.”
First Homily, as translated by John Burnaby (1955), p. 267
Ten Homilies on the First Epistle of John (414)
“Death is the penalty of sin.”
Mors est poena peccati.
348/A:2
Sermons
Source: On the Mystical Body of Christ, p.429
Source: On the Mystical Body of Christ, p.428
As quoted in Spirituality and Liberation: Overcoming the Great Fallacy (1988) by Robert McAfee Brown, p. 136
Disputed
First Homily, as translated by John Burnaby (1955), p. 262
Ten Homilies on the First Epistle of John (414)
X, 6
Confessions (c. 397)
“The mind itself, its love [of itself] and its knowledge [of itself] are a kind of trinity.”
(Cambridge: 2002), Book 9, Chapter 4, Section 4, p. 27
On the Trinity (417)
“In this one man, the whole Church has been assumed by the Word.”
Source: On the Mystical Body of Christ, p.434
“There is no salvation outside the church.”
Salus extra ecclesiam non est or Extra Ecclesiam nulla salus
On Baptism, Against the Donatists, book IV, ch. 17. Citing the famous teaching http://books.google.com/books?id=8HkXAAAAIAAJ&pg=PA458&dq=augustine+%22is+not+without+the+Church%22&hl=en&ei=7I3yTbj3N5StgQeXjenNCw&sa=X&oi=book_result&ct=result&resnum=8&ved=0CE4Q6AEwBw#v=onepage&q=%22is%20not%20without%20the%20Church%22&f=false of St. Cyprian. In letter 185:50 (on the Donatist controversy), Augustine speaks of those who have knowingly separated from the unity of the Church: "Furthermore, the Catholic Church alone is the body of Christ, of which He is the Head and Saviour of His body. Outside this body the Holy Spirit giveth life to no one, seeing that, as the apostle says himself, 'The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us;' but he is not a partaker of the divine love who is the enemy of unity. Therefore they have not the Holy Ghost who are outside the Church; for it is written of them, 'They separate themselves, being sensual, having not the Spirit.'" http://books.google.com/books?id=USoMAAAAIAAJ&pg=PA519&dq=%22catholic+church+alone+is+the+body+of+christ%22&hl=en&ei=4KbyTcqgG87PgAeO6ujjCw&sa=X&oi=book_result&ct=result&resnum=9&ved=0CFMQ6AEwCA#v=onepage&q=%22catholic%20church%20alone%20is%20the%20body%20of%20christ%22&f=false. Augustine does, however, allow certain exceptions, as for example, in cases of invincible ignorance. Eugène Portalié, S.J. writes: "God’s immediate influence on souls, however, is not hindered by this ordinarily indispensable role of the Church. That is an accusation of Protestants which Augustine had foreseen. (I) In the Church, God acts ceaselessly in souls through His graces as the interior teacher and inspirer of all good. (2) Outside of the Church, God’s hands are not tied: He can work marvels of grace without human intervention in souls who do not yet know the Church, as the case of the centurion Cornelius witnesses, who had received the Holy Spirit before being baptized. God acts thus to show more clearly that it is always He and not the minister who sanctifies: “Why does it happen now this way, now that way, unless to prevent us from attributing anything to our human pride but to divine grace and power?” The conclusion is that God sometimes sanctifies without the Church and the sacraments, but never one who scorns the sacraments: “Therefore we conclude that an invisible sanctification has been offered to some and used to advantage without visible sacraments.... Not on that account, however, is the visible sacrament to be scorned, for one who scorns it can in no way be sanctified invisibly.” God, History, and Dialectic: The Theological Foundations of the Two Europes (1997) by Joseph P. Farrell http://books.google.com/books?id=ULAiVpCMGrAC&pg=RA1-PT349&lpg=RA1-PT349&dq=%22invisible+sanctification+has+been+offered+to+some%22&source=bl&ots=eiCbBwZI1I&sig=mp4zavhfLwzEA_kEB97m_g1maDM&hl=en&ei=Y5nyTYWbBo7VgAegpcjTCw&sa=X&oi=book_result&ct=result&resnum=7&ved=0CFsQ6AEwBg#v=onepage&q=%22invisible%20sanctification%20has%20been%20offered%20to%20some%22&f=false, Seven Councils Press, ISBN 0966086007 ISBN 9780966086003 p. 1013, also in A Guide to the Thought of St. Augustine (1960) by H. Regnery, pp. 232-233 http://books.google.com/books?id=3sYIAQAAIAAJ&q=A+Guide+to+the+Thought+of+St.+Augustine&dq=A+Guide+to+the+Thought+of+St.+Augustine&hl=en&ei=Kp3yTfD8Lce4twfNs-j4Bg&sa=X&oi=book_result&ct=result&resnum=2&ved=0CDEQ6AEwAQ
De Baptismo
“The lust for power, which of all human vices was found in its most concentrated form in the Roman people as a whole, first established its victory in a few powerful individuals, and then crushed the rest of an exhausted country beneath the yoke of slavery.
For when can that lust for power in arrogant hearts come to rest until, after passing from one office to another, it arrives at sovereignty? Now there would be no occasion for this continuous progress if ambition were not all-powerful; and the essential context for ambition is a people corrupted by greed and sensuality.”
<p>Ipsa libido dominandi, quae inter alia uitia generis humani meracior inerat uniuerso populo Romano, postea quam in paucis potentioribus uicit, obtritos fatigatosque ceteros etiam iugo seruitutis oppressit.</p><p>Nam quando illa quiesceret in superbissimis mentibus, donec continuatis honoribus ad potestatem regiam perueniret? Honorum porro continuandorum facultas non esset, nisi ambitio praeualeret. Minime autem praeualeret ambitio, nisi in populo auaritia luxuriaque corrupto.</p>
as translated by H. Bettenson (1972), Book 1, Chapter 31, p. 42
The City of God (early 400s)
“Love the sinner and hate the sin.”
Cum dilectione hominum et odio vitiorum.
Opera Omnia, Vol II. Col. 962, letter 211
Alternate translation: With love for mankind and hatred of sins (vices).
“The verdict of the world is conclusive.”
Securus iudicat orbis terrarum.
III, 24
Contra epistulam Parmeniani
Second Homily, as translated by John Burnaby (1955), p. 274
Ten Homilies on the First Epistle of John (414)
