Szent Ágoston idézet

oldal 3

„A türelem a bölcsesség társa.”
Patientia comes est sapientiae

„Ezért a jó ember, bár rabszolga, szabad. De a rossz ember, még ha uralkodik is, rabszolga, és nem egy ember rabszolgája, hanem ami még ennél is súlyosabb, annyi mester rabszolgája, ahány ördöge van.”

„Mondd meg nekem, hogy az akkori istenfélők közül ki követelt magának oltárt?”

„Mert ebben sem tévedek meg, hogy szeretem, mert abban, amit szeretek, nem tévedek meg.”

„A rossznak ugyanis nincs pozitív tulajdonsága; a jó elvesztése azonban a "rossz" nevet kapta.”

„Nem lehet valakit szeretni, akit nem ismerek, és nem lehet megismerni valakit, akit nem szeretek.”

„Amint minden rossznak gyökere az önzés, úgy minden jónak gyökere a szeretet. Nélküle a gazdag is szegény, ővele a szegény is gazdag.”

„A szabadság legmagasabb fokát akkor értük el, ha azt mondhatjuk: URAM, legyen meg a TE akaratod…”

„Ha Isten a nőt a férfi urává akarta volna tenni, Ádám fejéből vette volna. Ha rabszolgájává, a lábából. Ámde oldalából vette, mert élettársává, egyenlő párjává akarta.”

„A világ egy könyv. Aki nem utazik, csak egy lapját olvasta.”

„Röviden hangzik a törvény, mely eléd van adva: szeress és tégy, amit akarsz!”

„Szeressük embertársunkat: vagy azért, mert jó; vagy azért, hogy jó legyen.”

„Minden jó, de nem minden alkalmazkodik más egyébhez”

„Mi az egyház? Krisztus teste.”

„A fej és a test teljes egészében és maradéktalanul Krisztus.”

“The fellow who eggs you on to avenge yourself will rob you of what you were going to say – as we forgive our debtors. When you have forfeited that, all your sins will be held against you; absolutely nothing is forgiven.”

“God, grant us men to see in a small thing principles which are common things both small and great.”
Deus, dona hominibus videre in parvo communes notitias rerum parvarum atque magnarum.

“We are members of this Head, and this body cannot be decapitated. If the Head is in glory forever, so too are the members in glory forever, that Christ may be undivided forever.”

“It was pride that changed angels into devils; it is humility that makes men as angels.”
Humilitas homines sanctis angelis similes facit, et superbia ex angelis demones facit.

“Give what you command, and command what you will. You impose continency on us.”
Da quod iubes, et iube quod vis. Imperas nobis … continentiam.

“He who disdained not to assume us unto Himself, did not disdain to take our place and speak our words, in order that we might speak His words.”

“The Word takes to Himself one man, for He takes unity. He does not take schisms to Himself, nor does He take heresies. … So it is one man who is taken, and his Head is Christ. … This is that "blessed man who hath not walked in the council of the ungodly" (Ps. 1:1); this is he that is assumed. He is not outside of us. … Let us be in Him, and we shall be assumed; let us be in Him, and we shall be chosen. … Therefore this one man that is taken to become the temple of God, is at once many and one.”

“You called and cried out loud and shattered my deafness. You were radiant and resplendent, you put to flight my blindness. You were fragrant, and I drew in my breath and now pant after you. I tasted you, and I feel but hunger and thirst for you. You touched me, and I am set on fire to attain the peace which is yours.”

“Anger is a weed; hate is the tree.”

“But I would not believe in the Gospel, had not the authority of the Catholic Church already moved me.”
Ego vero Evangelio non crederem, nisi me catholicae Ecclesiae commoveret auctoritas.

“Why, being dead, do you rely on yourself? You were able to die of your own accord; you cannot come back to life of your own accord. We were able to sin by ourselves, and we are still able to, nor shall we ever not be able to. Let our hope be in nothing but in God. Let us send up our sighs to him; as for ourselves, let us strive with our wills to earn merit by our prayers.”
Quid de se praesumit mortuus? Mori potuit de suo, reviviscere de suo non potest. Peccare per nos ipsos et potuimus et possumus nec tamen per nos resurgere aliquando poterimus. Spes nostra non sit, nisi in Deo 14. Ad illum gemamus, in illo praesumamus; quod ad nos pertinet, voluntate conemur, ut oratione mereamur.

“When I, who conduct this inquiry, love something, then three things are found: I, what I love, and the love itself. … There are, therefore three things: the lover, the beloved and the love.”

“The Catholic faith, … I now realized could be maintained without presumption. This was especially true after I had heard one or two parts of the Old Testament explained allegorically—whereas before this, when I had interpreted them literally, they had “killed” me spiritually.”

“There is another form of temptation, more complex in its peril. … It originates in an appetite for knowledge. … From this malady of curiosity are all those strange sights exhibited in the theatre. Hence do we proceed to search out the secret powers of nature (which is beside our end), which to know profits not, and wherein men desire nothing but to know.”

“Let us rejoice and give thanks. Not only are we become Christians, but we are become Christ. My brothers, do you understand the grace of God that is given us? Wonder, rejoice, for we are made Christ! If He is the Head, and we the members, then together He and we are the whole man…. This would be foolish pride on our part, were it not a gift of his bounty. But this is what He promised by the mouth of the Apostle: “You are the body of Christ, and severally His members””

“On the words of Ps. 21:3: "O My God, I shall cry day by day, and Thou wilt not hear."”

“By faithfulness we are collected and wound up into unity within ourselves, whereas we had been scattered abroad in multiplicity.”

“The Apostle says: “I make up in my flesh what is lacking to the sufferings of Christ” (Col. 1:24). “I make up,” he tells us, “not what is lacking to my sufferings, but what is lacking to the sufferings of Christ; not in Christ’s flesh, but in mine. not in Christ's flesh, but in mine. Christ is still suffering, not in His own flesh which He took with Him into heaven, but in my flesh, which is still suffering on earth.””

“For it still seemed to me “that it is not we who sin, but some other nature sinned in us.” And it gratified my pride to be beyond blame, and when I did anything wrong not to have to confess that I had done wrong. … I loved to excuse my soul and to accuse something else inside me (I knew not what) but which was not I. But, assuredly, it was I, and it was my impiety that had divided me against myself. That sin then was all the more incurable because I did not deem myself a sinner.”

“You can live, provided you live; that is, you can live for ever, provided you live a good life.”

“Don’t hold yourselves cheap, seeing that the creator of all things and of you estimates your value so high, so dear, that he pours out for you every day the most precious blood of his only-begotten Son.”

“The members of Christ, many though they be, are bound to one another by the ties of charity and peace under the one Head, who is our Saviour Himself, and form one man. Often their voice is heard in the Psalms as the voice of one man; the cry of one is as the cry of all, for all are one in One.”

“I became evil for no reason. I had no motive for my wickedness except wickedness itself. It was foul, and I loved it. I loved the self-destruction, I loved my fall, not the object for which I had fallen but my fall itself. My depraved soul leaped down from your firmament to ruin. I was seeking not to gain anything by shameful means, but shame for its own sake.”

“Nobody should ever doubt that in the washing of rebirth (Titus 3:5) absolutely all sins, from the least to the greatest, are altogether forgiven.”

“The confession of evil works is the first beginning of good works.”

“Rome has spoken; the case is concluded.”
Roma locuta est; causa finita est.

“To such a one my answer is that I have arrived at a nourishing kernel in that I have learnt that a man is not in any difficulty in making a reply according to his faith which he ought to make to those who try to defame our Holy Scripture. When they are able, from reliable evidence, to prove some fact of physical science, we shall show that it is not contrary to our Scripture. But when they produce from any of their books a theory contrary to Scripture, and therefore contrary to the Catholic faith, either we shall have some ability to demonstrate that it is absolutely false, or at least we ourselves will hold it so without any shadow of a doubt. And we will so cling to our Mediator, “in whom are hidden all the treasures of wisdom and knowledge,” that we will not be led astray by the glib talk of false philosophy or frightened by the superstition of false religion. When we read the inspired books in the light of this wide variety of true doctrines which are drawn from a few words and founded on the firm basis of Catholic belief, let us choose that one which appears as certainly the meaning intended by the author. But if this is not clear, then at least we should choose an interpretation in keeping with the context of Scripture and in harmony with our faith. But if the meaning cannot be studied and judged by the context of Scripture, at least we should choose only that which our faith demands. For it is one thing to fail to recognize the primary meaning of the writer, and another to depart from the norms of religious belief. If both these difficulties are avoided, the reader gets full profit from his reading."”

“God judged it better to bring good out of evil than to suffer no evil to exist.”

“Our bodies are shaped to bear children, and our lives are a working out of the processes of creation. All our ambitions and intelligence are beside that great elemental point.”