Posts tagged augustine
Posts tagged augustine
These are scans of a copy of Origen’s Commentary on Saint Paul’s Epistle to the Romans that Augustine owned. The notes in the margins refer to the Pelagian controversy.
The amazing Hannah found the book, which is all scanned online, and sifted through hundreds of pages with me.
What are Thou then, my God? What, but the Lord God? For who is Lord but the Lord? or who is God save our God? Most highest, most good, most potent, most omnipotent; most merciful, yet most just; most hidden, yet most present; most beautiful, yet most strong; stable, yet incomprehensible; unchangeable, yet all-changing; never new, never old; all-renewing, and bringing age upon the proud, and they know it not; ever working, ever at rest; still gathering, yet nothing lacking; supporting, filling, and over-spreading; creating, nourishing, and maturing; seeking, yet having all things. Thou lovest, without passion; art jealous, without anxiety; repentest, yet grievest not; art angry, yet serene; changest Thy works, Thy purpose unchanged; receivest again what Thou findest, yet didst never lose; never in need, yet rejoicing in gains; never covetous, yet exacting usury. Thou receivest over and above, that Thou mayest owe; and who hath aught that is not Thine? Thou payest debts, owing nothing; remittest debts, losing nothing.
—Augustine, The Confessions
The term “paradox” should be defined carefully, and paradoxical language should be used with discrimination. Paradoxical means “against the opinion,” namely, the opinion of finite reason. Paradox points to the fact that in God’s acting finite reason is superseded but not annihilated; it expresses this fact in terms which are not logically contradictory but which are supposed to point beyond the realm in which finite reason is applicable. This is indicated by the ecstatic state in which all biblical and classical theological paradoxa appear. The confusion begins when these paradoxa are brought down to the level of genuine logical contradictions and people are asked to sacrifice reason in order to accept senseless combinations of words as divine wisdom. But Christianity does not demand such intellectual “good works” from anyone, just as it does not ask artificial “works” of practical asceticism.
—Paul Tillich, Introduction to Systematic Theology