matter, will venture to say why intelligible
St. Augustine rational mind, is God. The primal life and primal essence is where the primal wisdom is.
'This is unchangeable truth which is the law of all the arts and the art of the omnipotent artificer. In perceiving that it cannot judge by itself the form and movement of bodies, the soul ought at the same time to realize that its nature excels the nature of what it judges, but also that it is excelled by the nature according to which it judges and concerning which it cannot judge. I can say why the corresponding members of a single body, one on the one side and the other on the other, ought to be alike, because I delight in absolute equality which I behold not with the bodily eyes but with the mind. And therefore I judge that things seen with the eyes are better the nearer they are in their own kind to the things which I know with my mind. No one can say why these intelligible things should be as they are; and no one in his sober senses should say that they ought to be as they are, as if they could be otherwise.
58. No one, if he rightly understands the matter, will venture to say why intelligible things please us, and why when we are wise we earnestly love them. As we and all rational souls rightly judge of inferior creatures when we judge according to truth, so truth alone judges of us when we cleave to it. Not even the Father judges of truth, for it is not less than he is. What the Father judges he judges
Of True Religion 5S by means of the truth. All things which seek unity have this rule or form or example, or whatever it is to be called. For unity alone bears the whole similitude of him from whom it has received existence, if it is not incongruous to say "it has received existence" in view of the significance which attaches to the word
Son. In any case it derives its existence not from itself but from the first and highest principle which is called the Father: "from whom the whole family in heaven and on earth is named" (Eph. 3:15). "The Father therefore judgeth no man, but hath given all judgment to the Son" (John 5:22). "The spiritual man judgeth all things and is himself judged of none" (I Cor. 2:15), that is by no man, but only by the law according to which he judges all things. Wherefore it is most truly said "we must all appear before the judgment throne of Christ" (II Cor. 5:10). He judges all things because he is above all when he is with God. He is with God when he knows most purely and loves what he knows with all charity. Accordingly, the law is that according to which he judges all things and concerning which no man can judge. In the case of temporal laws, men have instituted them and judge by them, and when they have been instituted and confirmed no judge may judge them but must judge according to them. He who draws up temporal laws, if he is a good and wise man, takes eternal life into account, and that no soul may judge.
St. Augustine He determines for the time being what is to be commanded and forbidden according to the immutable rules of eternal life. Pure souls may tightly know the eternal law but may not judge it. The difference is that, for knowing, it
1s enough to see that a thing is so and not so.
For judging, it is necessary in addition to see that a thing can be thus or not thus; as when we say it ought to be thus, or to have been thus, or to be thus in the future, as workmen do with their works. xxxii, 59. But many stop with what delights men and are unwilling to rise to higher things, so that they may judge why visible things give pleasure. If I ask a workman why, after constructing one arch, he builds another like it over against it, he will reply, I dare say, that in a building like parts must correspond to like.
If I go further and ask why he thinks so, he will say that it is fitting, or beautiful, or that it gives pleasure to those who behold it. But he will venture no further. He will bow and direct his eyes downward and not understand the cause for all this. But if I have to do with a man with inward eyes who can see the invisible, I shall not cease to press the query why these things give pleasure, so that he may dare to be the judge of human pleasure. He transcends it and escapes from its control in judging pleasure and not according to pleasure.
First I shall ask him whether things are beautiful because they give pleasure, or give pleasure