Berber People

"My mother spoke of Christ to my father, by her feminine and childlike virtues, and, after having borne his violence without a murmur or complaint, gained him at the close of his life to Christ."

"Charity is no substitute for justice withheld."

"What does love look like? It has the hands to help others. It has the feet to hasten to the poor and needy. It has eyes to see misery and want. It has the ears to hear the sighs and sorrows of men. That is what love looks like."

"Hope has two beautiful daughters. Their names are anger and courage; anger at the way things are, and courage to see that they do not remain the way they are."

"To wisdom belongs the intellectual apprehension of things eternal; to knowledge, the rational apprehension of things temporal."

"By faithfulness we are collected and wound up into unity within ourselves, whereas we had been scattered abroad in multiplicity."

"Woman, compared to other creatures, is the image of God, for she bears dominion over them. But compared unto man, she may not be called the image of God, for she bears not rule and lordship over man, but ought to obey him. The woman shall be subject to man as unto Christ. For woman, has not her example from the body and from the flesh, that so she shall be subject to man, as the flesh is unto the Spirit, because that the flesh in the weakness and mortality of this life lusts and strives against the Spirit, and therefore would not the Holy Ghost give example of subjection to the woman of any such thing."

"Do not despair: one thief was saved. Do not presume: one thief was damned."

"Without God, we cannot. Without us, God will not."

"If you believe what you like in the gospels, and reject what you don't like, it is not the gospel you believe, but yourself."

"To my God a heart of flame; To my fellow man a heart of love; To myself a heart of steel."

"Quando hic sum, non iuieno Sabbato; quando Romae sum, iuieno Sabbato."

"In necessariis unitas, In dubiis libertas, In omnibus autem caritas."

"Qui cantat, bis orat"

"Inter faeces et urinas nascimur."

"There is no saint without a past, no sinner without a future."

"Our bodies are shaped to bear children, and our lives are a working out of the processes of creation. All our ambitions and intelligence are beside that great elemental point."

"The truth is like a lion. You don’t have to defend it. Let it loose and it will defend itself."

"There is no greater freedom than the freedom to obey."

"All truth is God's truth."

"I know, but it is no longer I."

"Many centuries ago, Saint Augustine, a saint of my church, wrote that a people was a multitude defined by the common objects of their love—defined by the common objects of their love. What are the common objects we as Americans love? That define us as Americans? I think we know: opportunity, security, liberty, dignity, respect, honor, and yes, the truth."

"St. Augustine occupied himself with several religious works, and among others, a Treatise on the Trinity. One day, as he was walking up and down the shore, meditating on this mystery with his mother, they saw a little child, who, having dug a tiny hole in the sand, was filling it with sea-water out of a cockle-shell. Augustine, smiling, asked him whether he thought to empty the whole ocean into it? The child replied, "Why not? It would be easier than to get into your head the incomprehensible ocean of the Holy Trinity!""

"Monica his mother was almost certainly a Berber and his father was probably a mixture of Berber and Roman ancestry."

"A Berber, born in 354 at Thagaste (now Souk-Ahras) in Africa... The exceptional brilliance of his works (The City of God, The Confessions), his contradictory nature, his desire to bring together faith and intelligence, classical and Christian civilization, the old wine and the new — these deliberate efforts made him in some ways a rationalist. For him, faith came first: but he nevertheless declared 'Credo ut intelligam' — 'I believe in order to understand.' He also said 'Si fallor, sum' — 'If I am mistaken, I exist' — and 'Si dubitat, vivit' — 'If he doubts, he is alive'... Posterity undoubtedly concentrated its attention on St Augustine as a theologian, and on what he wrote about predestination. But Augustinianism gave Western Christianity some of its colour and its ability to adapt and debate — if only by insisting on the vital need to embrace the faith in full awareness, after deep personnal reflection, and with the will to act accordingly."

"Of all the fathers of the church, St. Augustine was the most admired and the most influential during the Middle Ages. He was well suited by background and experience to conduct a fundamental examination of the relationship of the Christian experience to classical culture. Augustine was an outsider — a native North African whose family was not Roman but Berber (today regarded as "Arabs"). … Not born to the imperial power elite, he could disassociate himself from the empire and its destiny. Augustine was enormously learned. He was a genius — an intellectual giant — and he received a thorough classical education. He was not much of a linguist (his Greek was poor, and he never learned Hebrew) but he was a master of Latin rhetoric; certain passages in The City of God equal the writings of Cicero in complexity and eloquence."

"His considered answer to what God was doing before creating the universe was "the world was made with time and not in time." Augustine's God is a being who transcends time, a being located outside time altogether and responsible for creating time as well as space and matter. Thus Augustine skillfully avoided the problem of why the creation happened at that moment rather than some earlier moment. There were no earlier moments. Identical reasoning applies to the scientific problem. If the universe originated in time, then it cannot have been caused by any physical process that has a finite probability, because if it did, then the event would already have happened, an infinite time ago. ...He wasn't even the first person to hit on the idea of time coming into being with the universe. Plato said much the same thing hundreds of years earlier. The history of philosophy is so rich and diverse that it would be astonishing if theories emerging from science hadn't been foreshadowed in some vague way by somebody."

"He was himself a true African. Indeed, we may say he was an African first and a Roman afterwards, since, in spite his genuine loyalty towards the Empire, he shows none of the specifically Roman patriotism which marks Ambrose or Prudentius."

"In the history of thought and civilization, Saint Augustine appears to me to be the first thinker who brought into prominence and undertook an analysis of the philosophical and psychological concepts of person and personality. These ideas, so vital to contemporary man, shape not only Augustine's own doctrine on God but also his philosophy of man: man as an individual, man as a member of societies and institutions — the family, the city, the state and the church."

"The paper emphasizes that ideas about masturbation are crucial to understanding any societal attitudes toward sex. It examines attitudes to masturbation in ancient Egypt, Tigris Euphrates Valley, India, and China. It looks at Biblical views and their misinterpretations and at the Greek and Roman descriptions of masturbatory practices. Key to the development of western attitudes was the Augustinian version of sex which was influenced by Augustine's personal background in Manichaeanism, a religion which was based on ancient Persian beliefs. The Augustinian view of all non-procreative sex as a sin was carried over into medicine in the eighteenth century which changed sins into pathologies."

"The greatest influence during the dark ages was Augustine, who was influenced by Plotinus, who was influenced by Indian mysticism. Long before Aldous Huxley found Yoga a remedy for our Brave New World, Schopenhauer called the Upanishads the consolation of his life."

"Augustine, the North African of Berber descent, is today the spiritual father of multitudes who are remote indeed from him racially, politically, and culturally."

"He used to say, half in jest, that his great ambition was to complete St. Augustine's Confessions, but that St. Augustine, like a great artist, had worked from multiplicity to unity, while he, like a small one, had to reverse the method and work back from unity to multiplicity."

"As a Theologian, I learned from my master, St. Augustine, a Berber, that all nations are necessarily a mixture, which it is not impossible for us to disentangle, of the City of Good and the City of Evil."

"There was a Christian redaction of the historical vision of reality, associated especially with the thought of St. Augustine of Hippo."

"Augustine distinctly rejected Special Creation in favor of a doctrine which, without any violence to language, we may call a theory of Evolution."

"Augustine in his anti-Pelagian work, Marriage and Concupiscence, analyzed abortion with his usual attention to psychology. Using terms that seem to anticipate modern analyses of sadism, he described it as the work of minds characterized by "lustful cruelty" or "cruel lust." Speaking of the married who avoided offspring, he declared, Sometimes [Aliquando] this lustful cruelty or cruel lust comes to this that they even procure poisons of sterility, and if these do not work, they extinguish and destroy the fetus in some way in the womb, preferring that their offspring die before it lives, or if it was already alive in the womb, to kill it before it was born. Assuredly if both husband and wife are like this, they are not married, and if they were like this from the beginning, they come together not joined in matrimony but seduction. If both are not like this, I dare to say that either the wife is in a fashion the harlot of her husband, or he is an adulter with his own wife."

"Augustine thus condemned three kinds of act: contraception, the killing of the fetus before it is formed or "lives," and the killing of the live fetus. The analysis was a new approach in treating each of these acts as a sin against marriage. Elsewhere Augustine treated abortion as a form of homicide."

"If the orthodoxy of Augustine had remained the teaching of the Church, the final establishment of Evolution would have come far earlier than it did, certainly during the eighteenth instead of the nineteenth century, and the bitter controversy over this truth of Nature would never have arisen."

"Plainly as the direct or instantaneous Creation of animals and plants appeared to be taught in Genesis, Augustine read this in the light of primary causation and the gradual development from the imperfect to the perfect of Aristotle. This most influential teacher thus handed down to his followers opinions which closely conform to the progressive views of those theologians of the present day who have accepted the Evolution theory."

"Augustine thus sought a naturalistic interpretation of the Mosaic record, or potential rather than special creation, and taught that in the institution of Nature we should not look for miracles but for the laws of Nature."

"I would inquire of reasonable persons whether this principle: Matter is naturally wholly incapable of thought, and this other: I think, therefore I am, are in fact the same in the mind of Descartes, and in that of St. Augustine, who said the same thing twelve hundred years before. ...I am far from affirming that Descartes is not the real author of it, even if he may have learned it only in reading this distinguished saint; for I know how much difference there is between writing a word by chance without making a longer and more extended reflection on it, and perceiving in this word an admirable series of conclusions, which prove the distinction between material and spiritual natures, and making of it a firm and sustained principle of a complete metaphysical system, as Descartes has pretended to do. ...it is on this supposition that I say that this expression is as different in his writings from the saying in others who have said it by chance, as in a man full of life and strength, from a corpse."

"The whole of North Africa was a glory of Christendom with St. Augustine, himself a Berber, its chief ornament."

"No one, it seems to me, can hope to equal Augustine. Who, nowadays, could hope to equal one who, in my judgment, was the greatest in an age fertile in great minds?"

"And how wisely this has been decreed St. Augustine thus shows: "This indeed is fitting, that the lower be subject to the higher, so that he who would have subject to himself whatever is below him, should himself submit to whatever is above him. Acknowledge order, seek peace. Be thou subject to God, and thy flesh subject to thee. What more fitting! What more fair! Thou art subject to the higher and the lower is subject to thee. Do thou serve Him who made thee, so that that which was made for thee may serve thee. For we do not commend this order, namely, "The flesh to thee and thou to God," but "Thou to God, and the flesh to thee." If, however, thou dost despise the subjection of thyself to God, thou shalt never bring about the subjection of the flesh to thyself. If thou dost not obey the Lord, thou shalt be tormented by thy servant." This right ordering on the part of God's wisdom is mentioned by the holy Doctor of the Gentiles, inspired by the Holy Ghost, for in speaking of those ancient philosophers who refused to adore and reverence Him Whom they knew to be the creator of the universe, he says: "Wherefore God gave them up to the desires of their heart, unto uncleanness, to dishonor their own bodies among themselves;" and again: "For this same God delivered them up to shameful affections.""

"Augustine of Hippo (350–430 C.E.), an influential bishop of the early Christian church, taught that masturbation and other alternatives to penile-vaginal intercourse —outercourse —were worse sins than fornication, rape, incest, and adultery. He argued that masturbation and other non reproductive sexual activities were “unnatural” sins because they were contraceptive. Since fornication, rape, incest, and adultery could lead to pregnancy, they were “natural” sins and much less serious than “unnatural” sins (Ranke-Heinemann, 1990)."

"Augustine’s importance to the subsequent history of Europe is impossible to exaggerate. His political theory, which is all we focus on here, was a very small part of what he wrote in some 113 books and innumerable letters and sermons. Nonetheless, it is pregnant with arguments that racked not only Christian Europe but the modern world: how seriously should a Christian with his eyes on eternity take the politics of this earthly life; is it the duty of the state to protect the church, repress heresy, and ensure that its citizens adhere to the one true faith; absent a Christian ruler, are we absolved of the duty to obey our rulers, or must we follow Saint Paul’s injunction to “obey the powers that be”? More generally, Augustine articulated distinctive and long-lived thoughts on matters that remain controversial: the nature of just war, the illegitimacy of the death penalty, the limits of earthly justice. The fact that his views on all these matters were embedded in a theology of some bleakness does not mean that they do not survive on their own merits. One needs only the barest sympathy with the thought that we are fallen creatures to find many of his views deeply appealing, far from cheerful as they may be."

"Augustine saw a noble purpose in rape; while promising women that “savage lust perpetuated against them will be punished,” he also praises rape for keeping women humble, letting them know “whether previously they were arrogant with regard to their virginity or over-fond of praise, or whether they would have become proud had they not suffered violation.”"

"There would be no end to quotations that bring out the unequalled influence of Augustine’s thought and work on the Latin West. « No work by a Christian author in the Latin tongue was to stir such great admiration and inquietude and enjoy such glory » (Dominique de Courcelles, Augustin ou le génie de l’Europe). To the point that the author of this passage, while aware that he is speaking, as he says, « of a Christian Berber », nevertheless gives his book the title Augustine or the Genius of Europe. And the genius was a Numidian of the Roman Empire. What a decanting of wisdom from the south to the north of the Mediterranean!"

"As the dynamics of trade relations began to change during the African Middle Ages, the continent became the source of endless speculation. The visions of monstrous men and anthropophagi that had filled St. Augustine's descriptions of sub-Saharan Africa were not expelled until other Europeans such as Scotsman Mungo Park "penetrated the interior of Africa.""