THEOSISAugustine of Hippo
Do not be astonished that the ineffable wisdom of God, through which all things are known to Him, is articulated through the diverse expressions of human language and the names associated with our senses. Even as our intellect—our inner being—acquires understanding through the five senses, which act as messengers of the body, it grasps, selects, and cherishes the unalterable truth, using various designations in the process. We see the light, regarding which it is proclaimed, ‘There was the true Light’ (John 1:9); we hear the word, as stated, ‘In the beginning was the Word’ (John 1:1); we perceive the scent, reflected in the verse, ‘We shall run after the fragrance of thy oils’ (cf. Song 1:3); we partake in the water from the fountain, as expressed, ‘Thou hast the fountain of life’ (Ps.
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35:10); and we experience through touch, as affirmed, ‘But it is good for me to flatter God’ (cf. Ps. 72:28). Therefore, the terminology associated with the senses does not signify isolated concepts but rather points to a singular and all-encompassing comprehension of God.
Philosophers discuss the concept of the highest good, directing all human pursuits towards its realization. However, the prophet does not claim, "The good for me is to possess immense wealth, to be revered above others adorned in royal attire"; nor does he, as some philosophers do without hesitation, assert, "The good for me is to indulge in physical pleasures"; nor does he even echo the sentiment of the more esteemed among them by saying, "Good to me is my intellectual virtue." Instead, he proclaims, "It is good for me to draw near to God." Through these words, he teaches about the One to whom he was inspired to offer sacrifices through His holy angels, affirming his statements with miraculous signs.
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Consequently, he himself became a sacrifice to the One toward whom he was fervently drawn, striving in holy yearning for His incomprehensible and incorporeal presence. If the worshippers of multiple deities—regardless of what they envision their gods to be—claim, based on historical accounts or magical texts, that their gods have performed wonders, what grounds do they have to dismiss our sacred writings regarding these miracles? They have even greater reason to believe in the supremacy of the One to whom they should offer sacrifices.
It is indeed a blessing for me to approach God closely, rather than distancing myself or becoming distracted by many. True closeness to Him can be achieved only when all burdens are lifted. At present, our situation aligns with what is declared: "In the Lord God I have put my trust, that I may declare all Thy works" (Psalm 72:28). However, "hope that is seen is not hope; for who hopes for what he sees? But if we hope for what we do not see, we eagerly wait for it with perseverance" (Rom. 8:24-25). As we remain anchored in this hope, we are called to be, in our own capacity, messengers of God, proclaiming His will and extolling His glory and grace.
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By saying, "In the Lord God I have put my trust," the prophet adds, "To declare all Thy works." This declaration serves as the highest tribute to God, recognizing and honoring the singular Lord. The holy angels have announced this tribute, inviting us to join their fellowship and wishing for us to become members of their communion. These angels aspire not for our adoration as deities but rather, alongside them, we are to honor God, not through sacrifices to them, but by becoming sacrifices in service to God. Thus, for anyone who reflects on this matter with sincerity, it is clear that all blessed beings, who possess no envy towards us (for true envy would imply their own unhappiness), but rather love us to lift us to joy, are far more supportive and beneficial when we honor, together with them, the one God: the Father, the Son, and the Holy Spirit, than if we were to bestow honor solely upon them through sacrifices.
This is generally a positive outcome. Will you desire more? My heart feels sorrow for your longing. Brothers, what else do you seek? Nothing surpasses the joy of clinging to God when we behold Him face to face. (1 Cor. 13:12) And what now? For I still speak as a pilgrim: to cling to God is indeed good; yet, in my spiritual wandering (for creation has not yet arrived), I must place my trust in God. Thus, while you have not yet grasped this closeness, hold onto this hope. You are unsteady, tethered to the earthly realm. Not yet fastened by your presence, but securely moored by your hope. Trust in God. And what will you pursue here to secure your hope in Him? What else but to glorify Him whom you cherish and inspire others to also cherish Him?
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Consider, if you admired the charioteer, wouldn’t you guide others to share that admiration? Whoever admires the charioteer, wherever he travels, speaks of him so that others may come to love him likewise. For nothing is cherished by those who are left behind, and must love demand a reward from God? Love God without expecting anything in return; spare no effort for Him... For what follows from this? That I may declare all Your glories in the courts of the daughter of Zion. In the courts: for proclaiming God beyond the Church is futile. It is a modest thing to praise God and declare all His wonders. In the courts of the daughters of Zion, let it be said. Strive for unity, do not cause division among people; rather, lead them to oneness. I’ve already lost track of how long I have been speaking. Now that the psalm has concluded, even by this closeness, I perceive I’ve had an extensive dialogue: yet it may not be extensive enough for your fervor; your desire is too intense. Oh, if only with such fervor you would seize the kingdom of heaven.