Religion: St. Augustine's CONFESSIONS and Christ is cheese



Christopher Jones seeks to validate his apparently blasphemous statement that Christ is cheese by appealing to St. Augustine. He is really saying that Christ is present in cheese as in everything, including bread and wine. Christopher says: I am including the full book nine in English; it would be interesting to have the Latin Vulgate reference to monte in caseato.  At any rate, I see this as a way of presenting Jesus Christ's presence in everything including camembert and mozarella.
 
                           BOOK NINE

The end of the autobiography.  Augustine tells of his resigning from his professorship and of the days at Cassiciacum in preparation for baptism.  He is baptized together with Adeodatus and Alypius.  Shortly thereafter, they start back for Africa.Augustine recalls the ecstasy he and his mother shared in Ostia and then reports her death and burial and his grief.  The book closes with a moving prayer for the souls of Monica, Patricius, and all his fellow citizens of the heavenly Jerusalem.


                           CHAPTER I

 I.  "O Lord, I am thy servant; I am thy servant and the son of thy handmaid.  Thou hast loosed my bonds.  I will offer to thee the sacrifice of thanksgiving."[267]  Let my heart and my tongue praise thee, and let all my bones say, "Lord, who is like unto thee?"  Let them say so, and answer thou me and say unto my soul, "I am your salvation."  Who am I, and what is my nature?  What evil is there not in me and my deeds; or if not in my deeds, my words; or if not in my
words, my will?  But thou, O Lord, art good and merciful, and thy right hand didst reach into the depth of my death and didst empty out the abyss of corruption from the bottom of my heart.  And this was the result: now I did not will to do what I willed, and began to will to do what thou didst will.

But where was my free will during all those years and fromwhat deep and secret retreat was it called forth in a single
moment, whereby I gave my neck to thy "easy yoke" and my shoulders to thy "light burden," O Christ Jesus, "my Strength and my Redeemer"?  How sweet did it suddenly become to me to be without the sweetness of trifles!  And it was now a joy to put away what I formerly feared to lose.  For thou didst cast them away from me, O true and highest Sweetness.  Thou didst cast them away, and in their place thou didst enter in thyself -- sweeter than all
pleasure, though not to flesh and blood; brighter than all light, but more veiled than all mystery; more exalted than all honor, though not to them that are exalted in their own eyes.  Now was my soul free from the gnawing cares of seeking and getting, of wallowing in the mire and scratching the itch of lust.  And I prattled like a child to thee, O Lord my God -- my light, my riches, and my salvation.


                          CHAPTER II

2.  And it seemed right to me, in thy sight, not to snatch my tongue's service abruptly out of the speech market, but to withdraw quietly, so that the young men who were not concerned about thy law or thy peace, but with mendacious follies and forensic strifes, might no longer purchase from my mouth weapons for their frenzy.  Fortunately, there were only a few days before the "vintage vacation"[268]; and I determined to endure them, so that I might resign in due form and, now bought by thee, return for sale no more.  My plan was known to thee, but, save for my own friends, it was not known to other men.  For we had agreed that it should not be made public; although, in our ascent from the "valley of tears" and our singing of "the song of degrees," thou hadst given us sharp arrows and hot burning coals to stop that deceitful tongue which opposes under the guise of good counsel, and devours what it
loves as though it were food.

3.  Thou hadst pierced our heart with thy love, and we carried thy words, as it were, thrust through our vitals.  The
examples of thy servants whom thou hadst changed from black to shining white, and from death to life, crowded into the bosom of our thoughts and burned and consumed our sluggish temper, that we might not topple back into the abyss.  And they fired us exceedingly, so that every breath of the deceitful tongue of our detractors might fan the flame and not blow it out.

Though this vow and purpose of ours should find those who would loudly praise it -- for the sake of thy name, which thou hast sanctified throughout the earth -- it nevertheless looked like a self-vaunting not to wait until the vacation time now so near.  For if I had left such a public office ahead of time, and had made the break in the eye of the general public, all who took notice of this act of mine and observed how near was the vintage time that I wished to anticipate would have talked about me a great deal, as if I were trying to appear a great person.  And what purpose would it serve that people should consider and dispute about my conversion so that my good should be evil spoken
of?

4.  Furthermore, this same summer my lungs had begun to be weak from too much literary labor.  Breathing was difficult; the pains in my chest showed that the lungs were affected and were soon fatigued by too loud or prolonged speaking.  This had at first been a trial to me, for it would have compelled me almost of necessity to lay down that burden of teaching; or, if I was to be cured and become strong again, at least to take a leave for a while.  But as soon as the full desire to be still that I might know that thou art the Lord[269] arose and was confirmed in me, thou knowest, my God, that I began to rejoice that I had this excuse ready -- and not a feigned one, either -- which might
somewhat temper the displeasure of those who for their sons' freedom wished me never to have any freedom of my own.      Full of joy, then, I bore it until my time ran out -- it was perhaps some twenty days -- yet it was some strain to go through with it, for the greediness which helped to support the drudgery had gone, and I would have been overwhelmed had not its place been taken by patience.  Some of thy servants, my brethren, may say that I sinned in this, since having once fully and from my heart enlisted in thy service, I permitted myself to sit a single hour in the chair of falsehood.  I will not dispute it.  But hast thou not, O most merciful Lord, pardoned and forgiven this sin in the holy water[270] also, along with all the others, horrible and deadly as they were?


                          CHAPTER III

 5.  Verecundus was severely disturbed by this new happiness of mine, since he was still firmly held by his bonds and saw that he would lose my companionship.  For he was not yet a Christian, though his wife was; and, indeed, he was more firmly enchained by her than by anything else, and held back from that journey on which we had set out.  Furthermore, he declared he did not wish to be a Christian on any terms except those that were impossible. However, he invited us most courteously to make use of his country house so long as we would stay there.  O Lord, thou wilt recompense him for this "in the resurrection of the just,"[271] seeing that thou hast already given him "the lot of the righteous."[272]  For while we were absent at Rome, he was overtaken with bodily sickness, and during it he was made a Christian and departed this life as one of the faithful.  Thus thou hadst mercy on him, and not on him only, but on us as well; lest, remembering the exceeding kindness of our friend to us and not able to count him in thy flock, we should be tortured with intolerable grief.  Thanks be unto thee, our God; we are thine. Thy exhortations, consolations, and faithful promises assure us that thou wilt repay Verecundus for that country house at Cassiciacum -- where we found rest in thee from the fever of the world -- with the perpetual freshness of thy paradise in which
thou hast forgiven him his earthly sins, in that mountain flowing with milk, that fruitful mountain -- thy own.

RH: All this is very touching as the plaint of a professor who has taken emeritus status because he was tired of the arguments and boring tasks.  Furthermore, "my lungs had begun to be weak. Breathing was difficult; the pains in my chest showed that the lungs were affected and were soon fatigued by too loud or prolonged speaking". Those were the days before public address systems. However, only the last sentence, italicized and underlined by Christopher, has any relevance to our "Christ is cheese", or rather "Cheese is Christ" argument,and ir does not advance it very much.  We speak of paradise as a land of milk and honey. Augustine just adds cheese. Here is a question which Tony Mahowald could answer: Was Augustine just a Church Father and not a saint?  St. Augustine was a much later, quite different person.. He was the apostle of the English and Archbishop of Canterbury (died c604).


Your comments are invited. Read the home page of the World Association of International Studies (WAIS) by simply double-clicking on:   http://wais.stanford.edu Mail to Ronald Hilton, Hoover Institution, Stanford, CA 94305-6010. Please inform us of any change of e-mail address.

Ronald Hilton 2004

Top

last updated: November 29, 2004