Selected Writings of Saint Augustine (continued)
they are leaders of the flocks. . . . "They shall shout": thence they shall abound with wheat, because they shall shout. What shall they shout? "For a hymn they shall say."
For one thing it is to shout against God, another thing to say a hymn; one thing to shout iniquities, another thing to shout the praises of God. If thou shout in blasphemy, thorns thou hast brought forth: if thou shoutest in a hymn, thou aboundest in wheat.
3. On Baptism
For in fact, as to what some opposed to the reasoning of Cyprian, that the apostle says, "Notwithstanding every way, whether in pretence or in truth, let Christ be preached," °° Cyprian rightly exposed their error showing that it has nothing to do with the case of heretics, since the apostle was speaking of those who were acting within the Church, with malicious envy seeking their own profit. They announced Christ, indeed, according to the truth whereby we believe in Christ, but not in the spirit in which He was announced by the good evangelists to the sons of the dove. "For Paul," he says, "in his epistle was not speaking of heretics, or of their baptism, so that it could be shown that he had laid down anything concerning this matter. He was speaking of brethren, whether as walking disorderly and contrary to the discipline of the Church, or as keeping the discipline of the Church in the fear of God. And he declared that some of them spoke the word of God steadfastly and fearlessly, but that some were acting in envy and strife; that some had kept themselves encompassed with kindly Christian love, but that others entertained malice and strife: but yet that he patiently endured all things, with the view that, whether in truth or in pretence, the name of Christ, which Paul
39 Phil. 1:18.
The Church and the Two Cities
preached, might come to the knowledge of the greatest number, and that the sowing of the word, which was as yet a new and unaccustomed work, might spread more widely by the preaching of those that spoke. Furthermore, it is one thing for those who are within the Church to speak in the name of Christ, another thing for those who are without, acting against the Church, to baptize in the name of Christ." These words of Cyprian seem to warn us that we must distinguish between those who are bad outside, and those who are bad within the Church. And those whom he says that the apostle represents as preaching the gospel impurely and of envy, he says truly were within. This much, however, I think I may say without rashness, if no one outside can have anything which is of Christ, neither can any one within have anything which is of the devil. For if that closed garden can contain the thorns of the devil, why cannot the fountain of Christ equally flow beyond the garden's bounds? But if it cannot contain them, whence, even in the time of the Apostle Paul himself, did there arise amongst those who were within so great an evil of envy and malicious strife? For these are the words of Cyprian. Can it be that envy and malicious strife are a small evil? How then were those in unity who were not at peace? For it is not my voice, nor that of any man, but of the Lord Himself; nor did the sound go forth from men, but from angels, at the birth of Christ, "Glory to God in the highest, and on earth peace to men of good will." And this certainly would not have been proclaimed by the voice of angels when Christ was born upon the earth, unless God wished this to be understood, that those are in the peace of Christ who are of good will. Furthermore, as good will is shown in kindliness, so is bad will shown in malice. Book Iv, CHAPTER 7 (11) ee EEeEeEeEeEOe—eG—_eee
In short, we may see how great an evil in itself is envy, which cannot be other than malicious. Let us not look for other testimony. Cyprian himself is sufficient for us, through whose mouth the Lord poured forth so many thunders in most perfect truth, and uttered so many useful precepts about envy and malignity. Let us therefore read the letter of Cyprian about envy and malignity, and see how great an evil it is to envy those better than ourselves— an evil whose origin he shows in memorable words to have sprung from the devil himself. "To feel jealousy," he says, "of what you regard as good, and to envy those who are better than yourselves, to some, dearest brethren, seems a light and minute offense." And again a little later, when he was inquiring into the source and origin of the evil, he says, "From this the devil, in the very beginning of the world, perished first himself, and led others to destruction."
And further on in the same chapter: "What an evil, dearest brethren, is that by which an angel fell! by which that exalted and illustrious loftiness was able to be deceived and overthrown! by which he was deceived who was the deceiver! From that time envy stalks upon the earth, when man, about to perish through malignity, submits himself to the teacher of perdition—when he who envies imitates the devil, as it is written, "Through envy of the devil came death into the world, and they that do hold of his side do find it.'" How true, how forcible are these words of Cyprian, in an epistle known throughout the world, we cannot fail to recognize. It was truly fitting for Cyprian to argue and warn most forcibly about envy and malignity, from which most deadly evil he proved his own heart to be so far removed by the abundance of his Christian love; by carefully guarding which he remained in the unity of communion with his colleagues, who without ill-feeling entertained different views about baptism, whilst he himself differed in opinion from them, not through any contention of ill will, but through human infirmity, erring in a point which God, in His own good time, would reveal to him by reason of his perseverance in love. For he says openly, "Judging no one, nor depriving any of the right of communion if he differ from us. For no one of us setteth himself up as a bishop of bishops, or by tyrannical terror forces his colleagues to a necessity of obeying." And in the end of the epistle before us he says, "These things I have written to you briefly, dearest brother, according to my poor ability, prescribing to or prejudging no one, so as to prevent each bishop from doing what he thinks right in the free exercise of his own judgment. We, so far as in us lies, do not strive on behalf of heretics with our colleges and fellow-bishops, with whom we hold the harmony that God enjoins, and the peace of our Lord, especially as the apostle says, 'If any man seem to be contentious, we have no such custom, neither the churches of God.' 4° Christian love in our souls, the honor of our fraternity, the bond of faith, the harmony of the priesthood, all these are maintained by us with patience and gentleness. For this cause, we have also, so far as our poor ability admitted, by the permission and inspiration of the Lord, written now a treatise on the benefit of patience, which we have-sent to you in consideration of our mutual affection." Book Iv, CHAPER 8 (12)
By this patience of Christian love he not only endured the difference of opinion manifested in all kindliness by his good colleagues on an obscure point, as he also himself received toleration, till, in process of time, when it so pleased God, what had always been a most wholesome custom was further confirmed by a declaration of the truth in a plenary Council, but he even put up with those who were manifestly bad, as was very well known to himself, who did not entertain a different view in consequence of the obscurity of the question, but acted contrary to their preaching in the evil practices of an abandoned life, as the apostle says of them, "Thou that preachest a man should not steal, dost thou steal?" 4! For Cyprian says in his letter of such bishops of his own time, his own colleagues, and remaining in communion with him, "while they had brethren starving in the Church, they tried to amass large sums of money, they took possession of estates by fraudulent proceedings, they multiplied their gains by accumulated usuries." For here there is no-obscure question. Scripture declares openly, "Neither covetous nor extortioners shall inherit the kingdom of God";#* and "He that putteth out his money to usury," 4% and "No whore-
401 Cor. 11:16. 41 Rom. 2:21. 42,1) Cor, 6°10; 43 Psalm 15:5. monger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God." #4 He therefore certainly would not, without knowledge, have brought accusations of such covetousness, that men not only greedily treasured up their own goods, but also fraudulently appropriated the goods of others, or of idolatry existing in such enormity as he understands and proves it to exist; nor assuredly would he bear false witness against his fellow-bishops. And yet with the bowels of fatherly and motherly love he endured them, lest that, by rooting out the tares before their time, the wheat should also have been rooted up, imitating assuredly the Apostle Paul, who, with the same love towards the Church, endured those who were ill-disposed and envious towards him.
But yet because "by the envy of the devil death entered into the world, and they that do hold of his side do find it," not because they are created by God, but because they go astray of themselves, as Cyprian also says himself, seeing that the devil, before he was a devil, was an angel, and good, how can it be that they who are of the devil's side are in the unity of Christ? Beyond all doubt, as the Lord Himself says, "an enemy hath done this," who "sowed tares among the wheat." As therefore what is of the devil within the fold must be convicted, so what is of Christ without must be recognized. Has the devil what is his within the unity of the Church, and shall Christ not have what is His without? This, perhaps, might be said of individual men, that as the devil has none that are his among the holy angels, so God has none that are His outside the communion of the Church. But though it may be allowed to the devil to mingle tares, that is, wicked men, with this Church which still wears the mortal nature of flesh, so long as it is wandering far from God, he being allowed this just because of the pilgrimage of the Church herself, that men may desire more ardently the rest of that country which the angels enjoy, yet this cannot be said of the sacraments. For, as the tares within the Church can have and handle them, though not for salvation, but for SS°RDN ao: Os the destruction to which they are destined in the fire, so also can the tares without, which received them from seceders from within; for they did not lose them by seceding. This, indeed, is made plain from the fact that baptism is not conferred again on their return, when any of the very men who seceded happen to come back again. And let not any one say, Why, what fruit hath the tares? For if this be so, their condition is the same, so far as this goes, both inside and without. For it surely cannot be that grains of corn are found in the tares inside, and not in those without. But when the question is of the sacrament, we do not consider whether the tares bear any fruit, but whether they have any share of heaven; for the tares, both within and without, share the rain with the wheat itself, which rain is in itself heavenly and sweet, even though under its influence the tares grow up in barrenness. And so the sacrament, according to the gospel of Christ, is divine and pleasant; nor is it to be esteemed as naught because of the barrenness of those on whom its dew falls even without.
Book Iv, CHAPTER 9 (13, 14)
But some one may say that the tares within may more easily be converted into wheat. I grant that it is so; but what has this to do with the question of repeating baptism? You surely do not maintain that if a man converted from heresy, through the occasion and opportunity given by his conversion, should bear fruit before another who, being within the Church, is more slow to be washed from his iniquity, and so corrected and changed, the former therefore needs not to be baptized again, but the churchman to be baptized again, who was outstripped by him who came from the heretics, because of the greater slowness of his amendment. It has nothing, therefore, to do with the question now at issue who is later or slower in being converted from his especial waywardness to the straight path of faith, or hope, or charity. For although the bad within the fold are more easily made good yet it will sometimes happen that certain of the number of these outside will outstrip in their conversion certain of those within; and while these remain in barrenness, the former, being restored to unity and communion, will bear fruit with patience, thirty-fold, or sixty-fold, or a hundred-fold. Or if those only are to be called tares who remain in perverse error to the end, there are many ears of corn outside, and many tares within.
But it will be urged that the bad outside are worse than those within. It is indeed a weighty question, whether Nicolaus, being already severed from the Church, or Simon, who was still within it, was the worse—the one being a heretic, the other a sorcerer. But if the mere fact of division, as being the clearest token of violated charity, is held to be the worse evil, I grant that it is so. Yet many, though they have lost all feelings of charity, yet do not secede from considerations of worldly profit; and as they seek their own, not the things which are Jesus Christ's, what they are unwilling to secede from is not the unity of Christ, but their own temporal advantage. Whence it is said in praise of charity, that she "seeketh not her own."
Now, therefore, the question is, how could men of the party of the devil belong to the Church, which has no spot, or wrinkle, or any such thing, of which also it is said, "My dove is one"? But if they cannot, it is clear that she groans among those who are not of her, some treacherously laying wait within, some barking at her gate without. Such men, however, even within, both receive baptism, and possess it, and transmit it holy in itself; nor is it in any way defiled by their wickedness, in which they persevere even to the end. Wherefore the same blessed Cyprian teaches us that baptism is to be considered as consecrated in itself by the words of the gospel, as the Church has received, without joining to it or mingling with it any consideration of waywardness and wickedness on the part of either minister or recipients; since he himself points out to us both truths—both that there have been some within the Church who did not cherish kindly Christian love, but practised envy and unkind dissension, of whom the Apostle Paul spoke; and also that the envious belong to the devil's party, Christ's sacrament may yet be holy— not, indeed, to their salvation, but to their condemnation— and that not only if they are led astray after they have been baptized, but even if they were such in heart when they received the sacrament, renouncing the world (as the same Cyprian shows) in words only and not in deeds; and since even if afterwards they be brought into the right way, the sacrament is not to be again administered which they received when they were astray; so far as I can see, the case is already clear and evident, that in the question of baptism we have to consider, not who gives, but what he gives; not who receives, but what he receives; not who has, but what he has. For if men of the party of the devil, and therefore in no way belonging to the one dove, can yet receive, and have, and give baptism in all its holiness, in no way defiled by their waywardness, as we are taught by the letters of Cyprian himself, how are we ascribing to heretics what does not belong to them? how are we saying that what is really Christ's is theirs, and not rather recognizing in them the signs of our Sovereign, and correcting the deeds of deserters from Him? Wherefore it is one thing, as the holy Cyprian says, "for those within, in the Church, to speak in the name of Christ, another thing for those without, who are acting against the Church, to baptize in His name." But both many who are within act against the Church by evil living, and by enticing weak souls to copy their lives; and some who are without speak in Christ's name, and are not forbidden to work the works of Christ, but only to be without, since for the healing of their souls we grasp at them, or reason with them, or exhort them. For he, too, was without who did not follow Christ with His disciples, and yet in Christ's name was casting out devils, which the Lord enjoined that he should not be prevented from doing; although, certainly, in the point where he was imperfect he was to be made whole, in accordance with the words of the Lord, in which He says, "He that is not with me is against me; and he that gathereth not with me scattereth abroad." 4° Therefore both some things are done outside in the name of Christ not against the Church, and some things are done inside on the devil's part which are against the Church.
Book Iv, CHAPTER 10 (15-17)
45 Matt. 12:30.
What shall we say of what is also wonderful, that he who carefully observes may find that it is possible that certain persons, without violating Christian charity, may yet teach what is useless, as Peter wished to compel the Gentiles to observe Jewish customs, as Cyprian himself would force heretics to be baptized anew? whence the apostle says to such good members, who are rooted in charity, and yet walk not rightly in some points, "If in anything ye be otherwise minded, God shall reveal even this unto you";4® and that some again, though devoid of charity, may teach something wholesome? of whom the Lord says, "The scribes and the Pharisees sit in Moses' seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say and do not." 47 Whence the apostle also says of those envious and malicious ones who yet preach salvation through Christ, "Whether in pretense, or in truth, let Christ be preached." Wherefore, both within and without, the waywardness of man is to be corrected, but the divine sacraments and utterances are not to be attributed to men. He is not, therefore, a "patron of heretics" who refuses to attribute to them what he knows not to belong to them, even though it be found among them. We do not grant baptism to be theirs; but we recognize His baptism of whom it is said, "The same is He which baptizeth," 4% wheresoever we find it. But if "the treacherous and blasphemous man" continue in his treachery and blasphemy, he receives no "remission of sins either without" or within the Church; or if, by the power of the sacrament, he receives it for the moment, the same force operates both without and within, as the power of the name of Christ used to work the expulsion of devils even without the Church. Book Iv, CHAPTER 11 (18)
But he urges that "we find that the apostles, in all their epistles, execrated and abhorred the sacrilegious wickedness of heretics, so as to say that 'their word does 46 Phil. 3:15. 47 Matt. 23:2, 3. 48 John 1:33. spread as a canker.' " What then? Does not Paul also show that those who said, "Let us eat and drink, for tomorrow we die," were corrupters of good manners by their evil communications, adding immediately afterwards, "Evil communications corrupt good manners"; and yet he intimated that these were within the Church when he says, "How say some among you that there is no resurrection of the dead?" 49 But when does he fail to express his abhorrence of the covetous? Or could anything be said in stronger terms, than that covetousness should be called idolatry, as the same apostle declared? Nor did Cyprian understand his language otherwise, inserting it when need required in his letters; though he confesses that in his time there were in the Church not covetous men of an ordinary type, but robbers and usurers, and these found not among the masses, but among the bishops. And yet I should be willing to understand that those of whom the apostle says, "Their word does spread as a canker," were without the Church, but Cyprian himself will not allow me. For, when showing, in his letter to Antonianus, that no man ought to sever himself from the unity of the Church before the time of the final separation of the just and unjust, merely because of the admixture of evil men in the Church, when he makes it manifest how holy he was, and deserving of the illustrious martyrdom which he won, he says, "what swelling of arrogance it is, what forgetfulness of humility and gentleness, that any one should dare or believe that he can do what the Lord did not grant even to the apostles— to think that he can distinguish the tares from the wheat, or, as if it were granted to him to carry the fan and purge the floor, to endeavor to separate the chaff from the grain! And whereas the apostle says, 'But in a great house there are not only vessels of gold and of silver, but also of wood and of earth,' 5° that he should seem to choose those of gold and of silver, and despise and cast away and condemn those of wood and of earth, when really the vessels of wood are only to be burned in the day of the Lord by the burning of the divine conflagration, and those of earth
49 ECorels ss. 501II Tim. 2:20. are to be broken by Him to whom the 'rod of iron has been given.'" By this argument, therefore, against those who, under the pretext of avoiding the society of wicked men, had severed themselves from the unity of the Church, Cyprian shows that by the great house of which the apostle spoke, in which there were not only vessels of gold and of silver, but also of wood and of earth, he understood nothing else but the Church, in which there should be good and bad, till at the last day it should be cleansed as a threshing-floor by the winnowing-fan. And if this be so, in the Church herself, that is, in the great house itself, there were vessels to dishonor, whose word did spread like a canker. For the apostle, speaking of them, taught as follows: "And their word," he says, "will spread as doth a canker; of whom is Hymenaeus and Philetus; who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth." *1 If, therefore, they whose words did spread as doth a canker were as it were vessels to dishonor in the great house, and by that "great house" Cyprian understands the unity of the Church itself, surely it cannot be that their canker polluted the baptism of Christ. Accordingly, neither without, any more than within, can any one who is of the devil's party, either in himself or in any other person, stain the sacrament which is of Christ. It is not, therefore, the case that "the word which spreads as a canker to the ears of those who hear it gives remission of sins"; but when baptism is given in the words of the gospel, however great be the perverseness of understanding on the part either of him through whom, or of him to whom it is given, the sacrament itself is holy in itself on account of Him whose sacrament it is. And if any one, receiving it at the hands of a misguided man, yet does not receive the perversity of the minister, but only the holiness of the 51 11 Tim. 2:17-20. mystery, being closely bound to the unity of the Church in good faith and hope and charity, he receives remission of his sins—not by the words which do eat as doth a canker, but by the sacraments of the gospel flowing from a heavenly source. But if the recipient himself be misguided, on the one hand, what is given is of no avail for the salvation of the misguided man; and yet, on the other hand, that which is received remains holy in the recipient, and is not renewed to him if he be brought to the right way.
Book IV, CHAPTER 12 (19) i . i; ih pal ml Rt ae
By ist fx sa sb aie ate mae ih Oe , Pras ibav yi DN a 4 ; ty Pr ve ol pene biomed a. | ue, oO oP gs 4a) a bahia ove pe inlay , ae he a» ~~ ote A er wate! } ay pi ng Year CA Shia ap mere Ant "te fy lhe Ph operate: Ont ik, Ae orate Ge alan ae PE, OTe Nepean anes REYES cl fe re ten nm r A VAR WO Shi abe id Besa "4 Viena Nat Sunt as "ee ne mailiboes) ae erty sh iv nda eit ath vc Ee el ae bad ieiatia Cpa Re Bit Uietly tities eile') pas ae vernal re tevte Ob) Veto arene ally Ber par bi PCO uan EASA OE SC Mn) sehen gig en, wpwies hihw Apes hight 'Dae bat we 4 IS Bae alk : bee Ane 7 FP ap APNE Zip' os ramets Dah a > Deters) ee eirinly Fit 4 pit aed, oar gn } 7 my \ vive wat oS ae OME wig. ice Sere ete we aval ; | erate ans Py Ee oy a Lahey hates ) i bey, neyo aren beat wn oa uel | | HORT 81, OAS Myke Diicinat hig aint a yt j an ie, jworiw ee ymnnibede a ee rs. |S Total Te Sedhety. wel Caries ; | iy NA i a een aan nd Pe ye ery y Ney WM Pie ihe a 'Vas The 2h ay sine 1" ie re el | le Pe Ms bo chee Pligg oa La - its. Sal Tih ath heh Alon ut . he ; Hts Hid Heres te hentai itn Toh Ne cele i Pe Hee! as! cen r pe bis 1) Ley Let inowon sh ait : a oat wavy), hs haste' Liste Uae ; | es ' a) : 4 : Sian ght hivea AAistedes ce ah iie bm if Se by «1 ead "et oi | am) A okt, tL wey ry)
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SELECTED BIBLIOGRAPHY
Karl Adam, Saint Augustine: The Odyssey of His Soul (New York: Macmillan, 1932) Roy W. Battenhouse, editor, A Companion to the Study of St. Augustine (New York: Oxford, 1955) Vernon J. Bourke, Augustine's Quest of Wisdom (Milwaukee: Bruce, 1945) John Burnaby, Amor Dei: A Study in the Religion of St.
Augustine (London: Hodder, 1938) Charles N. Cochrane, Christianity and Classical Culture, Part III (Oxford: Clarendon, 1940) M. C. D'Arcy, editor, A Monument to Saint Augustine (London: Sheed & Ward, 1930) J. N. Figgis, The Political Aspects of St. Augustine's City of God (London: Longmans, Green, 1921) Etienne Gilson, The Christian Philosophy of St. Augustine (New York: Random House, 1960) S. J. Grabowski, The All-Present God: A Study in St.
Augustine (St. Louis: Herder, 1954) Romano Guardini, The Conversion of St. Augustine (Westminster, Md.: Newman Press, 1960) Joseph McCabe, St. Augustine and His Age (New York: Putnam, 1903) Hugh Pope, St. Augustine of Hippo (Westminster, Md.:
Newman Press, 1949)
ait
312 Selected Bibliography
Eugene Portalie, A Guide to the Thought of St. Augustine (Chicago: Regnery, 1960) Joseph Rickaby, St. Augustine's City of God (New York: Benziger, 1925) W. J. Sparrow Simpson, The Letters of St. Augustine (New
York: Macmillan, 1919), St. Augustine's Conversion (New York: Macmillan, 1930) Rebecca West, Saint Augustine (New York: Appleton, 1933) a e e eaee
MERIDIAN BOOKS
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ABINGER HARVEST by E. M. Forster ROUSSEAU AND ROMANTICISM by Irving Babbitt IMPERIALISM AND SOCIAL CLASSES by Joseph Schumpeter WAYWARD YOUTH by August Aichhorn THE PLAYWRIGHT AS THINKER by Eric Bentley THE PHILOSOPHY OF MODERN ART by Herbert Read CREATIVE INTUITION IN ART AND POETRY by Jacques Maritain OUTLINES OF THE HISTORY OF GREEK PHILOSOPHY by Eduard Zeller LANGUAGE AND THOUGHT OF THE CHILD by Jean Piaget SEVEN TYPES OF AMBIGUITY by William Empson ESSAYS ON FREEDOM AND POWER by Lord Acton THE MAN OF LETTERS IN THE MODERN WORLD by Allen Tate THE ORDEAL OF MARK TWAIN by Van Wyck Brooks SEX AND REPRESSION IN SAVAGE SOCIETY by Branslaw Malinowski PRAGMATISM by William James HISTORY AS THE STORY OF LIBERTY by Benedetto Croce NEW DIRECTIONS 15: INTERNATIONAL ISSUE MATTHEW ARNOLD by Lionel Trilling SHAKESPEAREAN TRAGEDY by A. C. Bradley THE DEVIL'S SHARE by Denis de Rougemont THE HERO WITH A THOUSAND FACES by Joseph Campbell BYZANTINE CIVILIZATION by Steven Runciman ESSAYS AND SKETCHES IN BIOGRAPHY by John Maynard Keynes NIETZSCHE by Walter Kaufmann THE MIND AND HEART OF LOVE by M. C. D'Arcy CONGRESSIONAL GOVERNMENT by Woodrow Wilson TWO ESSAYS ON ANALYTICAL PSYCHOLOGY by C. G. Jung THE WRITINGS OF MARTIN BUBER edited by Will Herberg BERLIOZ AND HIS CENTURY by Jacques Barzun FREEDOM, EDUCATION, AND THE FUND by Robert M. Hutchins A PREFACE TO LOGIC by Morris R. Cohen VISION AND DESIGN by Roger Fry FREUD OR JUNG? by Edward Glover THE MAKING OF EUROPE by Christopher Dawson THE FORMS OF Music by Donald Francis Tovey THE VARIETIES OF HISTORY edited by Fritz Stern THE ESSENCE OF LAUGHTER by Charles Baudelaire EXISTENTIALISM FROM DOSTOEVSKY TO SARTRE edited by Walter Kaufmann ITALIAN PAINTERS OF THE RENAISSANCE by Bernard Berenson SIGHTS AND SPECTACLES by Mary McCarthy MOHAMMED AND CHARLEMAGNE by Henri Pirenne
THE WHEEL OF FIRE by G. Wilson Knight GOTHIC ARCHITECTURE AND SCHOLASTICISM by Erwin Panofsky
FREUD AND THE 20TH CENTURY edited by Benjamin Nelson POLITICS AND THE NOVEL by Irving Howe A SHORTER HISTORY OF SCIENCE by William Cecil Dampier A GUIDE TO CONTEMPORARY FRENCH LITERATURE by Wallace Fowlie THE RENAISSANCE OF THE 12TH CENTURY by C. H. Haskins NEW POETS OF ENGLAND AND AMERICA selected by Hall, Pack, M46 M47 M48 and Simpson ST. AUGUSTINE: HIS AGE, LIFE, AND THOUGHT CIVILIZATION ON TRIAL and THE WORLD AND THE WEST by Arnold Toynbee RELIGION AND CULTURE by Christopher Dawson PROUST: A BIOGRAPHY by André Maurois ST. THOMAS AQUINAS by Jacques Maritain MEMOIRS OF A REVOLUTIONIST by Dwight Macdonald DEBATES WITH HISTORIANS by Pieter Geyl POLITICS: WHO GETS WHAT, WHEN, HOW by Harold Lasswell GODS AND HEROES OF THE GREEKS by H. J. Rose RELIGION IN AMERICA edited by John Cogley
MEN AND IDEAS by Johan Huizinga WITCHCRAFT by Charles Williams SCENES FROM THE DRAMA OF EUROPEAN LITERATURE by Erich
Auerbach THE HUMAN MEANING OF THE SOCIAL SCIENCES edited by Daniel Lerner ARISTOTLE by W. D. Ross THE DISINHERITED MIND by Erich Heller THE BOOK OF JAZZ by Leonard Feather THE WORLD OF ODYSSEUS by M. I. Finley THE SCROLLS FROM THE DEAD SEA by Edmund Wilson GREY EMINENCE by Aldous Huxley THE LOGIC OF THE SCIENCES AND THE HUMANITIES by F. S. C. Northrop HISTORY 1 ON MODERN POETS by Yvor Winters THE MAIN STREAM OF MUSIC AND OTHER ESSAYS by Donald Francis Tovey JONATHAN EDWARDS by Perry Miller THE CONFEDERACY edited by Albert D. Kirwan TALENTS AND GENIUSES by Gilbert Highet APES, ANGELS, AND VICTORIANS by William Irvine PAINTING AND REALITY by Etienne Gilson MOZART'S LIBRETTOS translated by Robert Pack and Marjorie Lelash PHILOSOPHY IN THE MIDDLE AGES by Paul Vignaux THE RECOLLECTIONS OF ALEXIS DE TOCQUEVILLE edited by J. P. Mayer
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HISTORY 2 ON LOVE by José Ortega y Gasset THE ROMANTIC ENLIGHTENMENT by Geoffrey Clive ANSWER TO JoB by C. G. Jung NEWMAN by Louis Bouyer THE NOBLE SAVAGE | edited by Saul Bellow, Keith Botsford, and Jack Ludwig AMERICA AND THE IMAGE OF EUROPE by Daniel J. Boorstin PHILOSOPHY OF SCIENCE edited by Arthur Danto and Sidney Morgenbesser AMERICAN FOREIGN POLICY edited by Robert A. Divine DIONYSUS IN PARIS: A GUIDE TO CONTEMPORARY FRENCH THEATER by Wallace Fowlie THE KING AND THE CORPSE by Heinrich Zimmer THE BEDBUG AND SELECTED POETRY by Vladimir Mayakovsky HISTORY 3 GOD AND THE WAYS OF KNOWING by Jean Daniélou AN OUTLINE OF PHILOSOPHY by Bertrand Russell SENATOR JOE MC CARTHY by Richard H. Rovere ON ART AND ARTISTS by Aldous Huxley I REMEMBER by Boris Pasternak A HISTORY OF THE UNITED STATES: FROM THE AGE OF EX-
PLORATION TO 1865 edited by Hugh T. Lefler THE NOBLE SAVAGE 2 edited by Saul Bellow, Keith Botsford, and Jack Ludwig THE IDEAL READER by Jacques Riviére THE PERSIAN LETTERS by Montesquieu THE AMERICAN PRAGMATISTS edited by Milton R. Konvitz and Gail Kennedy JERUSALEM AND ROME: THE WRITINGS OF JOSEPHUS edited by Nahum N. Glatzer LORD WEARY'S CASTLE and THE MILLS OF THE KAVANAUGHS
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M107 by Robert Lowell THE GRASS ROOTS OF ART by Herbert Read LECTURES ON MODERN HISTORY by Lord Acton THE MEANING AND MATTTER OF HISTORY by M. C. D'Arcy THE AUTOBIOGRAPHY OF EDWARD GIBBON edited by Dero A. Saunders AESTHETICS TODAY edited by Morris Philipson THE NOBLE SAVAGE 3 edited by Saul Bellow and Keith Botsford ENCOUNTERS IN HISTORY by Pieter Geyl A HISTORY OF THE UNITED STATES: FROM 1865 TO THE PRESENT edited by Frank W. Klingberg THE NAZIS: A DOCUMENTARY HISTORY edited by Walther Hofer HISTORY 4 THOMAS MANN: THE IRONIC GERMAN by Erich Heller OUTLINES OF CLASSICAL LITERATURE by H. J. Rose
THE SOUL AFIRE edited by H. A. Reinhold AN INTRODUCTION TO THE LITERATURE OF THE OLD TESTA-
MENT by S. R. Driver EARLY GREEK PHILOSOPHY by John Burnet ROMAN SOCIETY IN THE LAST CENTURY OF THE WESTERN
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EMPIRE by Samuel Dill THE HISTORY OF ROME by Theodor Mommsen THE NEW ARCHITECTURE OF EUROPE: AN ILLUSTRATED GUIDEBOOK AND APPRAISAL by G. E. Kidder Smith A DICTIONARY OF CLASSICAL ANTIQUITIES by Oscar Seyffert PROLEGOMENA TO THE HISTORY OF ANCIENT ISRAEL by Julius
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Wellhausen ai ee A HISTORY OF AESTHETIC by Periny pee AN ENCYCLOPEDIA OF RELIGION AND RELIGIONS by E. Royston
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Pike CLEAR WRITING by Leo Kirschbaum: : THE FEDERALIST edited by Jacob E. Cooke FRENCH PHILOSOPHERS FROM DESCARTES TO SARTRE edited by MG38 MG39 MG40
Leonard'M. Marsak SCIENCE & TECHNOLOGY STOCKS: A GUIDE FOR INVESTORS by MG41
Grant Jeffery THE PLAYS OF CHRISTOPHER MARLOWE edited by Leo Kirschbaum LOVE AND DEATH IN THE AMERICAN NOVEL by Leslie A.
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Fiedler THE ESSENE WRITINGS FROM QUMRAN by A. Dupont-Sommer A HISTORY OF GERMAN LITERATURE by Fritz Martini tee true VARIETIES OF ECONOMICS edited by Robert Lekachman MG47 THE EVERYDAY AMERICAN SATIRICON by Samuel Milton Elam
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1 1012 00015 1417 ~ EDITED BY ROGER HAZELTON
This book is a representative selection of the work of one of Christendom's most influential and im- : portant thinkers. Examples are included of every type of St. Augustine's writing, not only from the at celebrated Confessions and The City of God but also from the Soliloquies, the Sernions and Letters, ", '} the Enchiridion, and many others of his polemical, ' =) meditative, and theological works.
Professor Hazelton (Dean of the Graduate School r of Theology at Oberlin College) has grouped his selections in eight parts, taking up in turn St. Augus- | tine's views of God, good and evil, the Trinity, faith » and reason, the human condition, grace and freedom, Pe the nature and work of Jesus Christ, and the theology oo of history. . ; Through all of these writings, the essential spirit of a truly great man is revealed—great in the vastness and flexibility of his thought, in the depth of his _ awareness and concern, in the spaciousness of h utterance and style. Most of all, these selection give abundant evidence of St. Augustine's strang almost miraculous contemporaneity and his amazi capacity to speak pertinently and wisely about ma ters that have both intimate and ultimate Draw upon the life we know best.
An Original Meridian Book published by RS
The World Publishing Company / Cleveland and New York =