Augustine of Hippo

The good man is free, even if he is a slave. The evil man is a slave, even if he is a king.

Thus, every entity, even if it is a defective one, in so far as it is an entity, is good. In so far as it is defective, it is evil.

In this universe, even what is called evil, when it is rightly ordered and kept in its place, commends the good more eminently, since good things yield greater pleasure and praise when compared to the bad things. For the Omnipotent God, whom even the heathen acknowledge as the Supreme Power over all, would not allow any evil in his works, unless in his omnipotence and goodness, as the Supreme Good, he is able to bring forth good out of evil. What, after all, is anything we call evil except the privation of good? In animal bodies, for instance, sickness and wounds are nothing but the privation of health. When a cure is effected, the evils which were present (i.e., the sickness and the wounds) do not retreat and go elsewhere. Rather, they simply do not exist any more. For such evil is not a substance; the wound or the disease is a defect of the bodily substance which, as a substance, is good. Evil, then, is an accident, i.e., a privation of that good which is called health. Thus, whatever defects there are in a soul are privations of a natural good. When a cure takes place, they are not transferred elsewhere but, since they are no longer present in the state of health, they no longer exist at all.

All of nature, therefore, is good, since the Creator of all nature is supremely good. But nature is not supremely and immutably good as is the Creator of it. Thus the good in created things can be diminished and augmented. For good to be diminished is evil; still, however much it is diminished, something must remain of its original nature as long as it exists at all. For no matter what kind or however insignificant a thing may be, the good which is its 'nature' cannot be destroyed without the thing itself being destroyed. There is good reason, therefore, to praise an uncorrupted thing, and if it were indeed an incorruptible thing which could not be destroyed, it would doubtless be all the more worthy of praise. When, however, a thing is corrupted, its corruption is an evil because it is, by just so much, a privation of the good. Where there is no privation of the good, there is no evil. Where there is evil, there is a corresponding diminution of the good. As long, then, as a thing is being corrupted, there is good in it of which it is being deprived; and in this process, if something of its being remains that cannot be further corrupted, this will then be an incorruptible entity [natura incorruptibilis], and to this great good it will have come through the process of corruption. But even if the corruption is not arrested, it still does not cease having some good of which it cannot be further deprived. If, however, the corruption comes to be total and entire, there is no good left either, because it is no longer an entity at all. Wherefore corruption cannot consume the good without also consuming the thing itself. Every actual entity [natura] is therefore good; a greater good if it cannot be corrupted, a lesser good if it can be. Yet only the foolish and unknowing can deny that it is still good even when corrupted. Whenever a thing is consumed by corruption, not even the corruption remains, for it is nothing in itself, having no subsistent being in which to exist.

Indeed we also work, but we are only collaborating with God who works, for his mercy has gone before us. It has gone before us so that we may be healed, and follows us so that once healed, we may be given life; it goes before us so that we may be called, and follows us so that we may be glorified; it goes before us so that we may live devoutly, and follows us so that we may always live with God: for without him we can do nothing.

For dismissed by You from Paradise, and having taken my journey into a far country, I cannot by myself return, unless Thou meetest the wanderer: for my return has throughout the whole tract of this world's time waited for Your mercy.

It is not that we keep His commandments first and that then He loves but that He loves us and then we keep His commandments. This is that grace which is revealed to the humble but hidden from the proud.

God had one son on earth without sin, but never one without suffering.

There are many going afar to marvel at the heights of mountains, the mighty waves of the sea, the long courses of great rivers, the vastness of the ocean, the movements of the stars, yet they leave themselves unnoticed!

You are not the mind itself. For You are the Lord God of the mind. All these things are liable to change, but You remain immutable above all things.

The world is a book, and those who don't travel only read one page.

The deformity of Christ forms you. If he had not willed to be deformed, you would not have recovered the form which you had lost. Therefore he was deformed when he hung on the cross. But his deformity is our comeliness. In this life, therefore, let us hold fast to the deformed Christ.

Pray as though everything depends on God. And work as if everything depends on you.

Le bonheur, c'est continuer _ désirer ce que l'on a déj_.

Forgiveness is the remission of sins. For it is by this that what has been lost, and was found, is saved from being lost again.

Love the sinner and hate the sin.

For it is one thing to see the Land of Peace from a wooded ridge, and yet another to walk the road that leads to it.

But perhaps there are insensitive hearts, still incapable of receiving this Light because the weight of their sins prevents them from seeing it. Let them not imagine that they Light is absent because they do not see it, for on account of their sins they are in darkness. __nd the Light shone in the darkness, and the darkness understood it not_ (Jn 1:5). Therefore, Brothers, like the blind man exposed to the sun, the sun being present to him but he being absent from the sun, so the insensitive one, the sinner, the impious has a blind heart.