On the Trinity - Opening

Book 8 Outline

1. In the Divine Trinity, paradoxically, three persons are not greater than one. (I.I)

The Confidence-Man - pg. 134

"... Then, you rather like St. Augustine, sir?"
"Excellent genius!"
"In some points he was; yet, how comes it that under his own hand, St. Augustine confesses that, until his thirtieth year, he was a very sad dog?"
"A saint a sad dog?"
"Not the saint, but the saint's irresponsible little forerunner -- the boy."
"All boys are rascals, and so are all men," again flying off at his tangent; "my name is Pitch, I stick to what I say."

Stanley Fish: Secular Reasons

http://opinionator.blogs.nytimes.com/2010/02/22/are-there-secular-reasons/#more-39171

Smith does not claim to be saying something wholly new. He citesDavid Hume’s declaration that by itself “reason is incompetent to answer any fundamental question,” and Alasdair MacIntyre’s description in “After Virtue” of modern secular discourse as consisting “of the now incoherent fragments of a kind of reasoning that made sense on older metaphysical assumptions.”

And he might have added Augustine’s observation in “De Trinitate” that the entailments of reason cannot unfold in the absence of a substantive proposition they did not and could not generate; or Roberto Unger’s insistence in “Knowledge and Politics” that “as long as formal neutrality is strictly maintained, the standards it produces will be . . . empty shells . . . incapable of determining precisely what is commanded or prohibited in particular situations of choice.” (In“The Trouble With Principle” I myself argue that “there are no neutral principles, only principles that are already informed by the substantive content to which they are rhetorically opposed.”)

Meditations - pg. xxxvi

It is enough for St. Augustine to know this God and his soul. But Descartes is not satisfied; he needs a Physics, a knowledge of the real world in order to be able to act and to direct himself in life, a knowledge that will make man master and possessor of nature and will give him the power to order and freely determine his very existence. And it is in order to put this science, whose 'foundations' he has discovered, on a firm and secure basis that he develops his metaphysics and turns his steps towards God. Here as elsewhere the Cartesian search is the search for the assurance of truth. Here as elsewhere the Cartesian way is the way of insight and freedom.

Wolf Hall - pg. 305

Cranmer said to him, when they were talking late one night, St Augustine says we need not ask where our home is, because in the end we all come home to God.

Principles Of Human Knowledge - pg. 66

The clearest trace of the scholastic tradition in Berkeley's work is his view that in perception we share ideas with God. This is a later version of St Augustine's doctrine of divine illumination, according to which God is the interior light of the human soul. A vision of things as they really are is present in us by virtue of the light that is in us, namely God; it cannot be extracted from sense-experience alone. This view is also clearly related to Malebranche's conception of seeing all things in God. Similarly, in my view Berkeley wants to retain a sense that there is natural necessity in the world. He cannot do it in Locke's mechanistic way, as we say, and he is worried (as Dun Scotus was) by the thought that nothing can be necessary if God could have ordained things otherwise -- or, to put it the other way round, that if there were natural necessities, they would consitute a constraint on the power of God.

Principles Of Human Knowledge - pg. 59

The overall story, as I see it, of how Berkeley stands in relation to the work of these four men is roughly as follows. Malebranche represents an intellectual tradition that stretches back to the scholastics and eventually to St Augustine. Descartes and Locke represents a distinctive philosophical position, informed by the new science. Newton was the new science personified. Berkeley was deeply impressed by Newton's work, and wanted to give it pride of place in his philosophical picture. But he wanted to overtun much of the philosophy of Locke and Descartes, and return as (always still informed by the new science) more nearly to the ways of Malebranche and his tradition.

Confessions - Closing

CHAPTER XXXVIII
OF THE DIFFERENCE BETWEEN THE KNOWLEDGE OF GOD AND OF MEN, AND OF THE REPOSE WHICH IS TO BE SOUGHT FROM GOD ONLY

We therefore see those things which Thou madest, because they are; but they are because Thou seest them. As we see without that they are, and within that they are good, but Thou didst see them there, when made to do well, after our hearts had conceived of Thy Spirit; but in the former time, forsaking Thee, we were moved to do evil; but Thou, the One, the Good God, hast never ceased to do good. And we also have certain good works, of Thy gift, but not eternal; after these we hope to rest in Thy great hallowing. But Thou, being the Good, needing no good, are ever at rest, because Thou Thyself are Thy rest. And what man will teach man to understand this? Or what angel, an angel? Or what angel, a man? Let it be asked of Thee, sought in Thee, knocked for at Thee; so, even so shall it be received, so shall it be found, so shall it be opened. Amen

Confessions - pg. 234

CHAPTER XII
ALLEGORICAL EXPLANATION OF GENESIS, CHAP. I., CONCERNING THE ORIGIN OF THE CHURCH AND ITS WORSHIP

Proceed in Thy confession, say to the Lord thy God, O my faith, Holy, Holy, Holy, O Lord my God, in Thy name have we been baptized, Father, Son, and Holy Ghost, in Thy name do we baptize, Father, Son, and Holy Ghost, because among us also in His Christ did God make heaven and earth,namely, the spiritual and carnal people of His Church. Yea, and our earth, before it received the form of doctrine, was invisible and formless, and we were covered with the darkness of ignorance. For Thou correctest man for iniquity, and Thy judgments are a great deep. But because Thy Spirit was borne over the waters, Thy mercy forsook not our misery, and Thou saidst, "Let there be light," "Repent ye, for the kingdom of heaven is at hand." Repent ye, let there be light. And because our soul was troubled within us, we remembered Thee, O Lord, from the land of Jordan, and that mountain equal unto Thyself, but little for our sakes; and upon our being displeased with our darkness, we turned into Thee, and there was light. And behold, we were sometimes darkness, but now light in the Lord.

Confessions - pg. 154

Great is this power of memory, exceeding great, O my God -- an inner chamber large and boundless! Who has plumbed its depths? Yet it is a power of mine, and appertains unto my nature; nor do I myself grasp all that I am. Therefore is the mind too narrow to contain itself. And where should that be which it does not contain of itself? Is it outside and not in itself? How is it, then, that it does not grasp itself? A great admiration rises upon me; astonishment seizes me. And men go forth to wonder at the heights of mountains, the huge waves of the sea, the broad flow of the rivers, the extent of the ocean and the courses of the stars, and omit to wonder at themselves; nor do they marvel that when I spoke of all these things, I was not looking on them with my eyes, and yet could not speak of them unless those mountains, and waves, and rivers, and stars which I saw, and that ocean which I believe in, I saw inwardly in my memory, and with the same vast spaces between as when I saw them abroad. But I did not by seeing appropriate them when I looked on them with my eyes; nor are the things themselves with me, but their images. And I knew by what corporeal sense each made impression on me.

Confessions - pg. 151

I love not these things when I love my God; and yet I love a certain kind of light, and sound, and fragrance, food, and embracement of my inner man -- where that light shineth unto my soul which no place can contain, where that soundeth which time snatcheth not away, where there is a fragrance which no breeze disperseth, where there is a food which no eating can diminish, and where that clingeth which no satiety can sunder. This is what I love, when I love my God.

Confessions - pg. 150

CHAPTER V
THAT MAN KNOWETH NOT HIMSELF WHOLLY

For it is Thou, Lord, that judgest me; for although no man knoweth the things of a man, save the spirit of man which is in him, yet is there something of man which the spirit of man which is in him itself knoweth not. But Thou, Lord, who hast made him, knowest him wholly. I indeed, though in Thy sight I despise myself, and reckon myself but dust and ashes, yet know something concerning Thee, which I know not concerning myself. And assredly now we see through a glass darkly, not yet face to face. So long, therefore, as I be absent from Thee, I am more present with myself than with Thee; and yet know I that Thou canst not suffer violence; but for myself I know not what temptations I am able to resist, and what I am not able. But there is hope, because Thou are fatihful, who wilt not suffer us to be tempted above that we are able, but wilt with the temptation also make a way to escape, that we may be able to bear it. I would therefore confess what I know concerning myself; I will confess also what I know not concerning myself. And because what I do know of myself, I know by Thee enlightening me; and what I know not of myself, so long I know not until the time when my darkness be as the noonday in Thy sight.

Confessions - pg. 146

May she therefore rest in peace with her husband, before or after whom she married none; whom she obeyed, with patience bringing forth fruit unto Thee, that she might gain him also for Thee. And inspire, O my Lord my God, inspire Thy servants my brethren, Thy sons my masters, who with voice and heart and writings I serve, that so many of them as shall read these confessions may at Thy altar remember Monnica, Thy handmaid, together with Patricius, her sometime husband, by whose flesh Thou introducedst me into his life, in what manner I know not. May they with pious affection be mindful of my parents in this transitory light, of my brethren that are under Thee our Father in our Catholic mother, and of my fellow-citizens in the eternal Jerusalem, which the wandering of Thy people sigheth for from their departues until their return. That so my mother's last entreaty to me may, through my confessions more than through my prayers, be more abundantly fulfilled to her through the prayers of many.

Confessions - pg. 145

I the, O my Praise and my Life, Thou God of my heart, putting aside for a little her good deeds, for which I joyfully give thanks to Thee, do now beseech Thee for the sins of my mother. Hearken unto me, through that Medicine of our wounds who hung upon the tree, and who, sitting at Thy right hand, maketh intercession for us. I know that she acted mercifully, and from the heart forgave her debtors their debts; do Thou also forgive her debts, whatever she contracted during so many years since the water of salvation. Forgive her, O Lord, forgive her, I beseech Thee; enter not into judgment with her. Let Thy mercy be exalted above Thy justice, because Thy words are true, and Thou hast promised mercy unto the merciful; which thou gavest them to be who wilt have mercy on whom Thou wilt have mercy, and wilt have compassion on whom Thou hast had compassion.

Confessions - pg. 134

When shall I call to mind all that took place in those holidays? Yet neither have I forgotten, nor will I be silent about the severity of Thy scourge, and the amazing quickness of Thy mercy. Thou dist at that time torture me with toothache; and when it had become so exceeding great that I was not able to speak, it came into my heart to urge all my friends who were present to pray for me to Thee, the God of all manner of heath. And I wrote it down on wax, and gave it to them to read. Presently, as with submissive desire we bowed our knees, that pain departed. But what pain? Or how did it depart? I confess to being much afraid. my Lord my God, seeing that from my earliest years I had not experienced such pain. And Thy purposes were profoundly impressed upon me; and, rejoicing in faith, I praised Thy name. And that faith suffered me not to be at rest in regard to my past sins, which were not yet forgiven me by Thy baptism.

Confessions - pg. 115

CHAPTER IV
HE SHOWS BY THE EXAMPLE OF VITORINUS THAT THERE IS MORE JOY IN THE CONVERSION OF NOBLES

Haste, Lord, and act; stir us up, and call us back; inflame us, and draw us to Thee; stir us up and grow sweet unto us; let us now love Thee, let us run after Thee. Do not many men, out of a deeper hell of blindness than that of Victorinus, return unto Thee, and approach, and are enlightened, receiving that light, which they that receive, receive power from Thee to become Thy sons? But if they be less known among the people, even they that know them joy less for them. For when many rejoice together, the joy of each one is the fuller,in that they are incited and inflamed by one another. Again, because those that are known to many influence by one another. Again, because those that are known to many influence many towards salvation, and take the lead with many to follow them. And, therefore, do they also who preceded them much rejoice in regard to them, because they rejoice not in them alone. May it be averted that in Thy tabernacle the persons of the rich should be accepted before the poor, or the noble before the ignoble; since rather Thous hast chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hast Thou soundest out these words, when Paulus the proconsul - his pride overcome by the apostle's warfare -- was made to pass under the easy yoke of Thy Christ, and became a provincial of the great King -- he also, instead of Saul, his former name desired to be called Paul, in testimony of so great victory.

Confessions - pg. 65

But all my endeavors by which I had concluded to improve in that sect, by acquaintance with that man, came completely to an end; not that I separated myself altogether from them, but, as one who could find nothing better, I determined in the meantime upon contenting myself with what I had in any way lighted upon, unless, by chance, something more desirable should present itself. Thus that Faustus, who had entrapped so many to their death -- neither willing nor writing it -- now began to loosen the snare in which I had been taken. For Thy hands, O my God, in the hidden design of Thy Providence, did not desert my soul.; and out of the blood of my mother's heart, through the tears that she poured out by day and by night, was a sacrifice offered unto Thee for me; and by marvelous ways didst Thou deal with me. It was Thou, O my God, who dist it, for the steps of a man are ordered by the Lord, and He shall dispose his way. Or how can we produce salvation but from Thy hand, remaking what it hath made?

Confessions - pg. 24

Behold my heart, O my God; behold my heart, which Thou hadst pity
upon when in bottomless pit. Behold, now, let my heart tell Thee what it was
seeking there, that I should be gratuitously wanton, having no inducement to
evil but the evil itself. It was foul, and I loved it. I loved to perish. I
loved my own error -- not that for which I erred, but the error itself. Base
soul, falling from Thy firmament to utter destruction -- not seeking aught
through the shame but the shame itself!

Confessions - pg. 18

As if, indeed, any man should feel that an enemy could be more destructive to him than that hatred with which he is excited against him, or that he could destroy more utterly him whom he persecutes than he destroys his own soul by his enmity. And of a truth, there is no scienceof letters more innate than the writing of conscience -- that he is doing unto another when he himself would not suffer. How mysterious art Thou, who in silence dwellest on high, Thou God, the only great, who by an unwearied law dealest out the punishment of blindness to illicit desires! When a man seeking for the reputation of eloquence stands before a human judge while a thronging multitude surrounds him, inveighs against his enemy with the fiercest hatred, he takes most vigilant heed that his tongue slips not into grammatical error, but takes no heed lest through the fury of his spirit he cut off a man from his fellow-men.

Confessions - pg. 16

Great Jove,

Who shakes the highest heavens with his thunder,

And I, poor mortal man, not do the same!

I did it, and with all my heart I did it.

Not one whit more easily are the words learnt for this vileness, but by their means is the vileness perpetrated with more confidence. I do not blame the words, they being, as it were, choice and precious vessels, but the wine of error which was drunk in them to us by inebriated teachers; and unless we drank, we were beaten, without liberty of appeal to any sober judge. And yet, O my God -- in whose presence I can now with security recall this -- did I, unhappy one, learn these things willingly, and with delight, and for this was I called a boy of good promise.