ceive us, for they can show the beholder noth-
St. Augustine since things are true in so far as they have being, and have being in so far as they resemble the source of all unity, that is, the form of all things that have being, which is the supreme likeness of the principle. It is also perfect truth because it is without any unlikeness.
67. Falsehood arises not because things deceive us, for they can show the beholder nothing but their form, and that they have received according to their position in the scale of beauty. Nor do the senses deceive us, for when they are in contact with natural objects they report to their presiding mind nothing but the impressions formed upon them. It is sin which deceives souls, when they seek something that is true but abandon or neglect truth. They love the works of the artificer more than the artificer or his art, and are punished by falling into the error of expecting to find the artificer and his art in his works, and when they cannot do so they think that the works are both the art and the artificer. God is not offered to the corporeal senses, and transcends even the mind. xxxvii, 68. This is the origin of all impiety of sinners who have been condemned for their sins. Not only do they wish to scrutinize the creation contrary to the commandment of God, and to enjoy it rather than God's law and truth—that was the sin of the first man who misused his free will—but in their state of condemnation they also make this addition to their sin. They not only love but also serve the creature rather than the Creator, and worship the parts of the creation from the loftiest to the lowliest. Some worship the soul in place of the most high God, the first intellectual creature which the Father made by means of the truth, that it might ever behold the truth, and beholding the truth might also behold himself whom the truth resembles in every way.
Next, men come to the living creature through which God eternal and unchangeable makes things visible and temporal in the realm of becoming. Then they slip further down and worship animals and even material things, among which they first choose the more beautiful, above all the heavenly bodies. Some are satisfied with the sun, the most obvious of the heavenly bodies.
Others think the moon worthy of religious veneration because of its brightness. It is nearer to us, we are told, and so is felt to have a form that is closer to us.
Others add the rest of the stars and the sky as a whole with its constellations. Others join the air to the ethereal sky and make their souls subordinate to these two superior corporeal elements. But those think themselves most religious who worship the whole created universe, that is, the world with all that is in it, and the life which inspires and animates it, which some believe to be corporeal, others incorporeal. The whole of this together. they think to be one great God, of whom all things