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De Trinitate

IV.

[IV] Sed hoc quia nondum est (oportet enim nos in hac peregrinatione prius mortaliter exerceri et per vires mansuetudinis et patientiae in flagellis erudiri), illam ipsam supernam atque caelestem unde peregrinamur patriam cogitemus. Illic enim dei voluntas qui facti angelos suos spiritus et ministros suos ignem ardentem, in spiritibus summa pace atque amicitia copulatis et in unam voluntatem quodam spiritali caritatis igne conflatis tamquam in excelsa et sancta et secreta sede praesidens velut in domo sua et in templo suo. Inde se quibusdam ordinatissimis creaturae motibus primo spiritalibus deinde corporalibus per cuncta diffundit et utitur omnibus ad incommutabile arbitrium sententiae suae, sive incorporeis sive corporeis rebus, sive rationalibus sive irrationalibus spiritibus, sive bonis per eius gratiam sive malis per propriam voluntatem.

Sed quemadmodum corpora crassiora et inferiora per subtiliora et potentiora quodam ordine reguntur, ita omnia corpora per spiritum vitae, et spiritus vitae irrationalis per spiritum vitae rationalem, et spiritus vitae rationalis desertor atque peccator per spiritum vitae rationalem pium et iustum, et ille per ipsum deum, ac sic universa creatura per creatorem suum ex quo et per quem et in quo etiam condita atque instituta est: ac per hoc voluntas dei est prima et summa causa omnium corporalium specierum atque motionum. Nihil enim fit visibiliter et sensibiliter quod non de interiore invisibili atque intellegibili aula summi imperatoris aut iubeatur aut permittatur secundum ineffabilem iustitiam praemiorum atque poenarum, gratiarum et retributionum, in ista totius creaturae amplissima quadam immensaque re publica.

[10] Si ergo apostolus Paulus quamvis adhuc portaret sarcinam corporis quod corrumpitur et aggravat animam, quamvis adhuc ex parte atque in aenigmate videret, optans dissolvi et esse cum Christo et in semet ipso ingemiscens, adoptionem exspectans redemptionem corporis sui, potuit tamen significando praedicare dominum Iesum Christum, aliter per linguam suam, aliter per epistulam, aliter per sacramentum corporis et sanguinis eius; nec linguam quippe eius nec membranas et atramentum nec significantes sonos lingua editos nec signa litterarum conscripta pelliculis corpus Christi et sanguinem dicimus, sed illud tantum quod ex fructibus terrae acceptum et prece mystica consecratum rite sumimus ad salutem spiritalem in memoriam pro nobis dominicae passionis, quod cum per manus hominum ad illam visibilem speciem perducatur non sanctificatur ut sit tam magnum sacramentum nisi operante invisibiliter spiritu dei, cum haec omnia quae per corporales motus in illo opere fiunt deus operetur movens primitus invisibilia ministrorum sive animas hominum sive occultorum spirituum sibi subditas servitutes; quid mirum si etiam in creatura caeli et terrae, maris et aeris, facit deus quae vult sensibilia atque visibilia ad se ipsum in eis sicut oportere ipse novit significandum et demonstrandum, non ipsa sua qua est apparente substantia quae omnino incommutabilis est omnibusque spiritibus quos creavit interius secretiusque sublimior?

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The Fifteen Books of Aurelius Augustinus, Bishop of Hippo, on the Trinity

Chapter 4.--God Uses All Creatures as He Will, and Makes Visible Things for the Manifestation of Himself.

9. What, then, we have alleged by way of example of a single wise man, although of one still bearing a mortal body and still seeing only in part, may be allowably extended also to a family, where there is a society of such men, or to a city, or even to the whole world, if the chief rule and government of human affairs were in the hands of the wise, and of those who were piously and perfectly subject to God; but because this is not the case as yet (for it behoves us first to be exercised in this our pilgrimage after mortal fashion, and to be taught with stripes by force of gentleness and patience), let us turn our thoughts to that country itself that is above and heavenly, from which we here are pilgrims. For there the will of God, "who maketh His angels spirits, and His ministers a flaming fire," ¹ presiding among spirits which are joined in perfect peace and friendship, and combined in one will by a kind of spiritual fire of charity, as it were in an elevated and holy and secret seat, as in its own house and in its own temple, thence diffuses itself through all things by certain most perfectly ordered movements of the creature; first spiritual, then corporeal; and uses all according to the unchangeable pleasure of its own purpose, whether incorporeal things or things corporeal, whether rational or irrational spirits, whether good by His grace or evil through their own will. But as the more gross and inferior bodies are governed in due order by the more subtle and powerful ones, so all bodies are governed by the living spirit; and the living spirit devoid of reason, by the reasonable living spirit; and the reasonable living spirit that makes default and sins, by the living and reasonable spirit that is pious and just; and that by God Himself, and so the universal creature by its Creator, from whom and through whom and in whom it is also created and established. ² And so it comes to pass that the will of God is the first and the highest cause of all corporeal appearances and motions. For nothing is done visibly or sensibly, unless either by command or permission from the interior palace, invisible and intelligible, of the supreme Governor, according to the unspeakable justice of rewards and punishments, of favor and retribution, in that far-reaching and boundless commonwealth of the whole creature.

10. If, therefore, the Apostle Paul, although he still bare the burden of the body, which is subject to corruption and presseth down the soul, ³ and although he still saw only in part and in an enigma, ⁴ wishing to depart and be with Christ, ⁵ and groaning within himself, waiting for the adoption, to wit, the redemption of his body, ⁶ yet was able to preach the Lord Jesus Christ significantly, in one way by his tongue, in another by epistle, in another by the sacrament of His body and blood (since, certainly, we do not call either the tongue of the apostle, or the parchments, or the ink, or the significant sounds which his tongue uttered, or the alphabetical signs written on skins, the body and blood of Christ; but that only which we take of the fruits of the earth and consecrate by mystic prayer, and then receive duly to our spiritual health in memory of the passion of our Lord for us: and this, although it is brought by the hands of men to that visible form, yet is not sanctified to become so great a sacrament, except by the spirit of God working invisibly; since God works everything that is done in that work through corporeal movements, by setting in motion primarily the invisible things of His servants, whether the souls of men, or the services of hidden spirits subject to Himself): what wonder if also in the creature of heaven and earth, of sea and air, God works the sensible and visible things which He wills, in order to signify and manifest Himself in them, as He Himself knows it to be fitting, without any appearing of His very substance itself, whereby He is, which is altogether unchangeable, and more inwardly and secretly exalted than all spirits whom He has created?