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{"author":null,"backreferences":[{"context_html":"<p>These philosophers, then, whom we see not undeservedly\r\nexalted above the rest in fame and glory, have seen that no\r\nmaterial body is God, and therefore they have transcended\r\nall bodies in seeking for God. They have seen that whatever\r\nis changeable is not the most high God, and therefore they<span class=\"pagenum\"><a id=\"Page_315\">[Pg 315]</a></span>\r\nhave transcended every soul and all changeable spirits in\r\nseeking the supreme. They have seen also that, in every\r\nchangeable thing, the form which makes it that which it is,\r\nwhatever be its mode or nature, can only <i>be</i> through Him\r\nwho truly <i>is</i>, because He is unchangeable. And therefore,\r\nwhether we consider the whole body of the world, its figure,\r\nqualities, and orderly movement, and also all the bodies\r\nwhich are in it; or whether we consider all life, either that\r\nwhich nourishes and maintains, as the life of trees, or that\r\nwhich, besides this, has also sensation, as the life of beasts;\r\nor that which adds to all these intelligence, as the life of\r\nman; or that which does not need the support of nutriment,\r\nbut only maintains, feels, understands, as the life of angels,—all\r\ncan only <i>be</i> through Him who absolutely <i>is</i>. For to Him\r\nit is not one thing to <i>be</i>, and another to live, as though He\r\ncould <i>be</i>, not living; nor is it to Him one thing to live, and\r\nanother thing to understand, as though He could live, not\r\nunderstanding; nor is it to Him one thing to understand,\r\nanother thing to be blessed, as though He could understand\r\nand not be blessed. But to Him to live, to understand, to\r\nbe blessed, are to <i>be</i>. They have understood, from this unchangeableness\r\nand this simplicity, that all things must have\r\nbeen made by Him, and that He could Himself have been\r\nmade by none. For they have considered that whatever is\r\nis either body or life, and that life is something better than\r\nbody, and that the nature of body is sensible, and that of\r\nlife intelligible. Therefore they have preferred the intelligible\r\nnature to the sensible. We mean by sensible things such\r\nthings as can be perceived by the sight and touch of the body;\r\nby intelligible things, such as can be understood by the sight\r\nof the mind. For there is no corporeal beauty, whether in\r\nthe condition of a body, as figure, or in its movement, as in\r\nmusic, of which it is not the mind that judges. But this\r\ncould never have been, had there not existed in the mind\r\nitself a superior form of these things, without bulk, without\r\nnoise of voice, without space and time. But even in respect\r\nof these things, had the mind not been mutable, it would not\r\nhave been possible for one to judge better than another with\r\nregard to sensible forms. He who is clever judges better<span class=\"pagenum\"><a id=\"Page_316\">[Pg 316]</a></span>\r\nthan he who is slow, he who is skilled than he who is unskilful,\r\nhe who is practised than he who is unpractised; and\r\nthe same person judges better after he has gained experience\r\nthan he did before. But that which is capable of more and\r\nless is mutable; whence able men, who have thought deeply\r\non these things, have gathered that the first form is not to\r\nbe found in those things whose form is changeable. Since,\r\ntherefore, they saw that body and mind might be more or\r\nless beautiful in form, and that, if they wanted form, they\r\ncould have no existence, they saw that there is some existence\r\nin which is the first form, unchangeable, and therefore\r\nnot admitting of degrees of comparison, and in that they most\r\nrightly believed was the first principle of things, which was\r\nnot made, and by which all things were made. Therefore\r\nthat which is known of God He manifested to them when\r\nHis invisible things were seen by them, being understood\r\nby those things which have been made; also His eternal\r\npower and Godhead by whom all visible and temporal things\r\nhave been created.<a id=\"FNanchor_296_296\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_296_296\">[296]</a> We have said enough upon that part of\r\ntheology which they call physical, that is, natural.</p>","headings":["THE WORKS OF AURELIUS AUGUSTINE,","BOOK EIGHTH.","ARGUMENT."],"marker_anchor":null,"paragraph_id":"pg45304-paragraph-571"}],"canonical_references":[],"date_end":null,"date_start":null,"deduplication_fingerprint":"d061534935bac32d68ddd1ca746f7e19b903bb60ae5158a3618ca9290cecc8a9","edition_title":"The City of God, Volume I","edition_translators":["Marcus Dods","George Wilson (Book IV)","J. J. 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Full provider license preserved with acquired original; republication and per-work metadata remain unreviewed.","source_anchor":"Footnote_296_296","source_ebook":45304,"source_html":"<div class=\"footnote\">\n<p><a id=\"Footnote_296_296\"></a><a class=\"pginternal\" href=\"#FNanchor_296_296\"><span class=\"label\">[296]</span></a> Rom. i. 19, 20.</p></div>","source_sha256":"d89e9a2b80bb59f394f0fb1bf313b39fab162f06af6642166d62c5912c1195f1","source_url":"https://www.gutenberg.org/cache/epub/45304/pg45304-images.html#Footnote_296_296","text_sha256":"16fbee8ec8ab4751350387f89b18974572487e04526d77ede20fa66abd521be4","verified":false,"work_id":null}