Immaculata Publishing: Augustine

The Event of the Other

Wed, 30 Mar 2005 04:09:35 GMT

The Summa Theologica

The New American Bible

The Documents of vatican Council II

Going beyond the Essence!

"If transcendence has meaning, it can only signify the fact that the event of the esse, the essence, passes over to what is other than being.' [Levinas, OBBE, Ch. 1.1]

Here Levinas in his opening pargraphs of Otherwise Than Being or Beyond Essence(OBBE) he captures the heart of his whole work he is about to set forth-the separation between being and beyond being. Much like Aquinas argued and showed that, in following Aristotle, God cannot be put into a genus, since he is beyond every genus, so Levinas will show that the relation with the other before me is also a contact, a trace of the Other who is beyond the Other before me. In short, it is the face of God who traces himself in the face of the Other.

Some Excerpts From Aquinas on Essence and Beyond Essence

For example here is a passage from the first book of the Summa Contra GEntiles where Aquinas shows the difference between the operations of the intellect of man and the intellectual operations of God:

Summa Contra Gentiles Bk 1 Ch 58 p 125 Again. A composing and dividing intellect judges of various things by various compositions: because the composition of the intellect does not go beyond the limits of composition: wherefore the intellect does not judge that a triangle is a figure by the same composition whereby it judges that man is an animal. Hence, if God considers things by composing and dividing, it follows that His act of understanding is not one only but manifold. And thus again His essence will not be one only, since His intellectual operation is His essence, as we proved above. (Summa Contra Gentiles, trans. by English Dominicans (London: Burns, Oates, and Washbourne, 1934), pg. 125.

Here Aquinas does two things. First he shows what is the operations of hte human intellect and how it comes to understand; secondly, he shows thru argumentation, the essence of the understanding of God. This chapter in the Summa Contra Gentiles (SCG) is titled: 'THAT GOD DOES NOT UNDERSTAND BY COMPOSITION AND DIVISION.' God does not understand himself by composition and division. But the same who approaches the other approaches God who leaves his trace in the other; therefore, neigher can the same understnad the Other traces himself in the face of the neighbor grasp him thru composition and division. But God who traces himself in the neighbor's face is beyond essence; that is, beyond a genus. But every genus can be understood as grapsed in its essence. Therefore, God cannot be grasped in his essence , who comes to me as a trace in the meeting of the Other; thast is, by compostion and division, who is beyond every essence. This does not mean, as I think that Levinas meant , tha tthe trace does not indicate the one who traces; that is as 'the invisible things of God are clearly seen thru the things tha the has made.' (Rom.) Neither doe sit mean that the neighbor whom the Same encounters understands who traces himself as towards the Same, for the trace is beyond a composition and division; that is, a way of understanding. THe Other is always seen in hindsight. And of course, this is the whole schema which Levinas will show thru his analysis.

Even though the same can grasp the essence of the other, the neighbor, it is the grasp that eludes his grasp. In other words, as Levinas, shows, the other is transcendent, yet a contemporary. I do not graps the other from a without; that is, by a sign ourside of myself, as a sensible, but a command form within. This, too,is what Levinas will show. This command is not a command that arises from a knowledge thru composition and division by the intellect, but a knowledge of the heart, where the other also finds his place 'under the same sun' as myself.

He Who Finds Truth, Finds God.

Behold how I enlarged in my memory seeking Thee, O Lord; and out of it have I not found Thee. Nor have I found aught concerning Thee. For from the time I learned Thee have I never forgotten Thee. For where I found truth, there found I my God, who is the Truth itself, which is from the time I learned it have I not forgotten. ' {Augustine, Confessions, Bk 10., Ch.xxiv)

As Levinas says, being's other must be transcendent in order for it to have meaning and what more meaning can the being of the Other can have if it is God whom we face. But not the God of Moses whom eHe could not look upon even his back without a veil over his face, but the God who glimmers in the face to face with the neighbor.

But the inability ot grasp the Other thru this composition and division, where the other becomes merely a sign or a signified thru the reason of the Same is the power one experieces over the other, yet at the same time it reveals the weakness of the Same over the Other.

Immaculata Publishing

Thu, 24 Mar 2005 16:24:31 GMT

Immaculata Publishing News http://radio.weblogs.com/0144108/ Immaculata Publishing Acquires New Data Base on St. Augustine St. Augusinte Database Acquired http://radio.weblogs.com/0144108/categories/staugustineofhippojustfortoday/ Immaculata Publishing has Just Acquireed from nlx.com the complete works of Augustine in English available on CR-ROM.

Finding Wisdom

Thu, 17 Mar 2005 12:44:08 GMT

'Happy the Man who finds Wisdom,' [Prov. 3:13] When I enter into prayer I experience the presence of God, but not in a tangible way as coming from the senses, but as a presence which is beyond every conceivable presence, yet revealed thru His Holy Word-as Revelation. Eternal Father, I believe, I hope in You, I Love in You; Eternal Son, I believe, I hope in You, I Love in You; Eternal Spirit, I believe, I hope in You, I Love in You. IP CRL

Augustine and John Henry Newman

Sat, 12 Mar 2005 14:28:43 GMT

Ever wondered what Augustine and John Henry Newman have in common besides being two great Churchmen. Now you can have a chance to read the entire corpus of John Henry Newman and search his works by going to the links shown here. IP CRL

Fri, 11 Mar 2005 11:44:49 GMT

The Love of God has been poured into our Heart [Rom. 5:3-5] +God has given to us every spiritual blessing in the heavens. +God has given to us what we need to live Holy and spotelss in His sight.. +God has given to us a santifying Spirit... +God has given to us infinitely more than we can ask or imagine. Ps. 4:1 I called to Him and he asnwered me, the God of my justification. Ps. 8:1 I called to Him and he answered me, the God who 'renewed the face of the earth.' Ps. 4:1 I called to Him and He set my feet upon a rock and gave me spacious freedom. IP CRL

Wed, 09 Mar 2005 14:30:04 GMT

The Darkness of Afflicitons, hte Light of the Holy Spirit Union, Mo. Immaculata Publishing ©2005 During prayer we call on the Lord, 'Answer me, when I call.' He hears us and enlarges our hearts desire. But how does this enlarging take place, so that when we cry 'even in my afflictions.' Afflictiosn is a training ground of the Most Holy Trinity for the soul. Even St. Paul says, 'but our afflictions bring patience, patience endurance.' This enabling, enlarging of the heart is experienced as a movement from privation of freedom to a freedom of Spirit. Thsi enabling of our Spirit is what God wants us to learn, to ongoingly trust and choose to trust in His workign in our hearts, because 'the love of God has been poured into our hearts by the Holy Spirit.' [Rom. 5:3-5] IP CRL

Mon, 07 Mar 2005 15:14:34 GMT

Union, Mo. Monday, March 07, 2005 Immaculata Publishing ©2005 The Philokalia Vol. 1-IV faber & faber [1979-1995] 'God is one, unoriginate, incomprehensible, possessing completely the total potentiality of being, altogether excluding notions of when and how, inaccessible to all, and not to be known through image by any creature.' ST. MAXIMOS THE CONFESOR [Vol. II, PG. 114] This is how St. Maximos starts his Centuries on Theology and the INCARNATE DISPENSATION of the Son of God. In a similar introduction St. Thomas Aquinas opens his summa contra gentiles by stating that God Himself cannot be known, but by way of remotion we can know what he is not' tha tis, by removing all that he is not, we can peer into the scriptures revelation and contemplate the beauty of who he has revelaed Himslf to be; Aquinas relies upon sacred scripture as a rule, just as Pseudo-Dionysius did in the opening paragraph of the Divien Names, as the only way in which God can be gazed upon, in faith, and in darkness of revelation. Both in teh natural order of reason and in the supernatural order of Divein Revelation, Maximos puts forth these stepping stones to the reality of God in order to set a foundation for Theological thinking in the Divine Dispensation and to reveal the Son of God. He says He is One, since Unity and simplicity is part of God's nature, 'God is Spirit.' Even Augustine opens his great book , the Confession, extolling the greatness fo God by naming his essential attributes.' As the Catholic Church teaches, 'all the Divine Attributes are identical among themselves and with the Divine Essence.' Now, the Theotokos, she bore this Sacred Humanity in her womb and gave birth to Him, the WORD. So seeing this WORD leap down from Heaven within her womb at the OVERSHADOWING of the HOLY SPIRIT was the INCARNATION. Who could comprehend this 'God form God, Light form Light, True God from TRue God, ' taking flesh adn living among us, so much so that St. John could say, 'what our eyes have seen and our hands have touched, the Word of life.' So MAximos says, 'incomprehensible' to signify that every created intrellect or intellection cannot encompass what is above it, but only from afar contemplate the reality that has been revelaed in jesus Christ 'as in a darkly mirror.' IP CRL

Sun, 06 Mar 2005 04:45:20 GMT

Union, Mo. Saturday, March 05, 2005 Augustine opens his confessions in this way: "Great are you, O Lord, and exceedingly worthy of praise;[integral]1 your power is immense, and your wisdom beyond reckoning." Who having faith in God would not agree wholeheartedly with Augustine in his opening prayer to God. Each of us has his own experiences of this "greatness of God;" the One who is "exceedingly worthy of praise," and whose "power is immense," and whose "wisdom is beyond reckoning." It may not be the God of our neighbor, but it is our experience of that same God that sets us apart from others. Can we not each of us address You, O God in the same fashion , with the same honesty and forcefulness of Augustine. Perhaps it will not be the saem stories we tell or the elaboration which is filled with geographical regions as diverse as Augustine, yet we, too, because we are the work of your hand can confidently call you, "Our Father," given to us from your Only-Begotten Son, Jesus Christ. In Him we are brothers of St. Augustine and fellow laborers of his in this work of making your glory known and first in our own lives and in this we humble ourselves before St. Augustine in sharing with us his confessions of recognizing and praising you for your goodness, whcih we, because of our laziness and apathy and neglect and material minded concerns fail to take up the pen and give you time and praiseworthy confession. It is not so much that we are so weak that we could not nor do not becase we can't , but simpley that we just simply have not freely chosen to or do not see fully that it is you who hav egiven to us everything that we can call good. WE still want to acknowledge others as being the source of the good tha tcomes to us and not you whom we should find as the sole object of the love of our "whole hearts, minds, soul, and strength." Yet, we choose to remain silent , not because we want other sto follow suit or that we are afraid ot speak out when other smay not listen to us, but we remain silent because it is people like ourselves tha tmake up our cities, our countries, our nations and our world. Augustine is one who is not so particularly likened by the common people who would rather not rock the boat of the establishments we live in or work at in order to give you praise, lest we be rejected or laughed at by our peers our ideas or our communicating our faith which we know is valualbe but not valuable enough to risk it on the unbelief of others around us. So, we remain silent about these matters, whcih we read in Augustine which is so true, and we do not deny it. Or perhaps more than we woudl admit, like the lost children of this generation who would rather have no god to believe in but their own fantasies and made up worlds of isms and false philosophies and egocentric views seek to destroy the good around us by a silence which makes people feel uneasy, or quite acceptable as true religion is not brought to the fore or to speech or to our billboardsd and people's concsciences. Yes, we are part of this world which perhaps is much different form Augustines' in many ways, yet do we take responsibility for it as what we have created. No doubt you are still part of our world and you guide it "from end to end mightily." I prayy with Augustine that what I have not acknowledge of your greatnes sin my life that I can, of that goodness which is to be exceedingly to be praised and I haven't that I could; of that power adn majesty which is beyonf all comprehension which touches every fiber of my being and keeps me from my faith being ship-wrecked at every turn of the road, that I could stay on course with that light which is the light of everyone that has come into the world. For what I fear most of all, is that it is not all the Augustines' or others who have given properly your Praise, nor the good works that are done in the simplicity of the consciences of men, but tha tI myslef may not have given you the proper praise that is due to you in my own life, in my own way, with my own extremely limited gifts and graaces. This no one can do for me, this no one will force me, this no one will take freedom form me to do, yet many will be glad that I do not give you praise and honor and worship and would rather see me head straight for hell and stay there along with themselves rather than opening the mouths of their inner sanctuary to reveal who they really are before God and men, before the society they seek to confuse and lead astray and abuse. Therefore, it is good to come before the text of an honest man, an honest Bishop , who sings your praise of who he sees you to be to himself with all due candor and searching for what this means. Lest, someone think that I too, have found a way to make this happen in my life, I fall back on Augustine who, like me, a sinner by 'profession,' for many years, turns and turns again to the light held out by you to us who are seeking a forgiving God and a God who loves so much as to send his Only-Begotten in our midst as Living Bread and Life for the World. IP CRL

Fri, 04 Mar 2005 10:52:13 GMT

Union, March 04, 2005 St. Augustine of Hippo Just For Today ISSN 1553-561X [base "]Let me not weary as I confess to you those acts of mercy by which you plucked me from all my evil ways[per thou] (I, 15, 24) Who, St. Augustine, would not be moved by your words, when asking Our Divine Lord for the grace to not be weary in confessing his acts of mercy towards you. And, YOU, My God, the God of St. Augustine, whom you drew to yourself, first for his own salvation and then for our edification and instruction to sinners who need your Mercy. Divine Lord, it is you who see all men as sinners, but those who confidently acknowledge their weakness know what it is to be loved and held by your mercy. Even when we are erring because of our weaknesses, You , in Your infintie Wisdom show us the way to you. St. Augustine, I feel touched by your sincerity in your prayer to My God, the God whom you stood before then and whom I address now in your presence, for just as you addressed Him then, so I address Him now in the eternal time which is now in faith, 'the simultaneously perfect possession of interminable life.' The 'time' of eternity which you experience in the Beatific Vision and in which you experience His unchanging Mercy towards you, experiencing that from which you were 'plucked' by his mercy then, but now is to you an eternal plucking of a now which will have no end. For me as I address you in His presence I hope as you once said, that the 'egg' shell of my hope will become a desire of my minid that will grow larger and larger until it encompasses of Him as much as I am enabled by this Merciful God, both to you as you pray for my journey and for you as you grow in ever widening vision of His eternal presence. Dear God, you are ever renewing our strength in ever more constant manifestations of your glory. I am told by another Saint in your presence, St. Thomas Aquinas in his work which gives you glory today, in his Summa Contra Gentiles about how you desire to answer those prayers which are in accord with your Divine Providence and Will. Hear, the words which you hold in your Divine mind: 'Further. We proved that God fittingly fulfils the desire of the rational creature on account of its being near to God. Now a man approaches to God by contemplation, devout affections, and humble but firm resolutions. A prayer, therefore, that lacks these conditions in its approach to God, does not deserve to be granted by Him. Hence it is said in the Psalm (ci. 18): He hath had regard to the prayer of the humble; and (James i. 6): Let him ask in faith, nothing wavering.' [New City Press, 1997] You ask that we ask but not waver in asking, and this is why I am moved by your servants, Augustine in his Confessions now at the beginning in his prayer to you and Thomas Aquinas in his speaking about you. Both prayed to you and both of their lives were a confession of your Mercy; Augustine as Bishop of Hipo and Thomas Aquinas as a learned and wise theologian who brought forth from the cupboard of his mind and heart both the old and the new and placed them before us on the table of your Holy Church which you established. They are in your presence, you who are eternally 'ever ancient and ever new.' We, here on earth, as members of your body await the doors of death, which you opened in triumph thru your victory on the Cross and gathered together before your Holy Throne all the elect from every nation and language. We have to pass thru this door and be judged as you judged Augustine about his deeds in the flesh. WE too, are part of that judgment, both for our own sins and the sins of our fathers. All of us look to your Mercy. You choose the weak things of this world to confound the strong, we are weak. So today, I , too, come before you and Augustine and Thomas Aquinas and so many others united in communion with you, both herre on earth and in your triumphant Church in Heaven. 'How lovely is your dwelling place, Lord, God of Hosts!' Grant that we , too, may join THEM and thanking you for having plucked us form our evil ways and 'set us upon a ROCK that is the cornerstone and the eternal vision of your Glory, the 'Lord Man,' Jesus Christ, who is the Rock of Peter, Our Holy Father , the visible vicar of your Church; who is the strength of your people, who ,put on himself 'sackcloth' the humble covering of flesh- 'born of a woman under the law to delliver form the law those who were subjected to it. ' It is this subjection that Augustine speaks of when I hear him say, 'you have plucked me from my evil ways.' For it is not only his alone, but ours that you have plucked us from. For we lilke the sinful woman brought before you sometime when you walked the face of the earth and placed in your sight and were ashambed to raise her head to you who was caught in adultery, we too, shamefaced, lift our eyes to you and say, 'no one, sir.' No one who is true to the sin that lies in our lives and that we are all born into and that you alone rescued us from adn that we are free to accept or reject form your merciful hands. We do desire it, 'we do belived, help our unbelief!' Let this be our prayer, let this be our desire to give you praise, to give you the glory for we too, like the hardhearted who faced that woman to stone her, we , too, after seeing your merciful gaze fall upon our sins, beign to walk away one by one leaving this poor woman before you. Yet, the woman is both us and her persecutors. One part of ourselves shrinks from you the other is wholly humbled at your presence to us ,your mercy to us. Yet, when you say, 'go and sin no more,' how could we gather strength unless you alone did sustain us both in the effort and in the setting our footsteps behind yours to humbly follow you? Now on us, O Lord, have mercy! IP CRL

Fri, 04 Mar 2005 06:16:59 GMT

Union, Mo. March 03, 2005 I've become more and more convinced as time goes on that where we work is where the Lord Jesus calls us to become saints. I mean that it is in the marketplace in the mix of people that more grace flows, giving each Christian an opportunity ot make faith and grace real and solid in their lives. For example tonight, no sooner than I started to work than I was hit with so many temptations against purity of heart and even though I kept calling upon the Lord Jesus it seemed that they were getting more stonger. What finally kept me in touch with grace was the fact that I kept repeatin got myself that the Lord is near. Later, I was moved to anger and resentment towards some of my fellow workers. You know these kinds of temptations can get you nowhere and you have to just keep moving forward with the strong hope that Jesus will see you thru. Mary, is always so faithful at times like these. She makes you feel that each of her children is always so special. It is hard for the person who doesn't have faith to sdee these things, whcih doesn't make them less but it is according to Divine Providence that God uses all of us to strengthen the good; on the other hand, the evil tha twe have to endure can be used to strengthen his children. I'm absolutely convinced that every molecule of the universe is Divinely governed by the Most Holy Trinity and can use all of it to perfec this creatures and when I experience in myslef thes etrying times and the putting into action the grace I receiv in the sacraments it makes me feel that much more sure of it all. Nonetheless, at the end of a day when you look back over each event it makes you so much more grateful to God and thos egood people that the Lord sends your way-and the bad-well , you know, 'it all works together for the good of those who love' Our Lord. Like Augustine says, 'our hearts are restless until they rest in thee.' When we experience a little of some of that rest, what a feeling of being exalted by the Lord, just to KNOW that HE EXIST AND IS NEAR THRU IT ALL. This make sreceiving the HOLY EUCHARIST that much more powerful a sacrament for me, and makes me long to receive Our Lord again in Holy Communion. IP CL

Thu, 03 Mar 2005 21:23:21 GMT

Union, Mo. March 3, 2005 02/18/2005 Padre Pio: Learning to Freely Choose Christ ISBN O9764809-0-5 Saints Alive Series Immaculata Publishing 2005© Summa Contra Gentiles Bk 3b Ch 95 & 96 p 40 Topic: What is the purpose of holy desire in relation to Divine Providence? Topic: Did Padre Pio Summa Contra Gentiles Bk I ch 68 p 146 Topic: Spiritual Creatures: Padre Pio: Freely Choosing Christ Divine Providence and the Usefulness of Prayer SEE Bookmark The Subject Choosing the First Truth ppio.letters.1.359.sgr.11.sept.1916 [ sgr San Giovanni Rotondo ] [let.I.359.par1.s1(.a)]"No slightest comfort (b) penetrates my soul.[let.I.359.par1.s2.a] I have become quite blind; (b) the only thing I see clearly, (c) if it can be called seeing, (d) is my nothingness, on the one hand, (e) and God's goodness (f) and greatness on the other.[let.I.359.par1.s3.a] I see God within me and (b) far from satisfying my longing, (c) this increases my desire." Taken form the Summa Contra Gentiles of St. Thomas Aquinas THAT THE UNCHANGEABLENESS OF DIVINE PROVIDENCE DOES NOT EXCLUDE THE USEFULNESS OF PRAYER We must also observe that as the unchangeableness of providence does not impose necessity on things foreseen, so neither does it exclude the usefulness of prayer. For we do not pray that the external disposition of His providence may be changed, since this is impossible, but that He may grant what we desire. For it is fitting that God should assent to the pious yearnings of the rational creature, not that our desires have the effect of changing a God who is unchangeable, but as an effect befitting His goodness in granting our desires. Because since all things naturally desire the good, as we have proved,[integral]3 and since it belongs to the supereminent divine goodness to bestow being and well-being on all things in a certain order, it follows that He fulfils, according to His goodness, the pious desires of which our prayers are the expression. Here, Aquinas gives a very real understanding of our holy desires in relationship to God's Divien Goodness in His Providential care for each of us. St. Pio understood the relationship of Providence and used all the measn whcih God provided for him. At the same time, St. Pio understood more than anyone regarding the graces that he received that in view of the Divien Goodness he was but a weak creature and powerless. The more he saw God within himself the more he longed for the complete union with Him, which he now enjoys in heaven and prays for all his spiritual children to join him. When the subject views itself in the hands of God it experiences that unique gift of fear of the Lord which is known to those who have faith; they understand their weaknesses as also a gift to be transformed into his strength; their judge that they have no recourse but to accept ALL form his Almight hand; lastly, they take responsibility for who they are as God reveals both their weakness without God and the strength that comes from being united to Jesus in grace thru the workings of the theological virtues. This continual transcendence to the Divine is what Jesus meant when he said, 'if I am lifted up I will draw all things to myself.' This is the spirit at the heart of the communion of the saints, both in heaven and on earth. Our sharing in the Eucharist daily, our union with the Mother of God, the Theotokos, and our constantly remembering in our hearts that 'pour hearts are restless until they rest in you,' keeps the faithful soul humble and totally dependent upon Our Fathe rwho provides all for each even before a word is on our tongue. IP CRL

Thu, 03 Mar 2005 20:51:16 GMT

Union, Mo. March, 3, 2005 Some Thoughts on the Preamble to Teaching Christianity by St. Augustine [tc.101.sent.1.a.] There are some rules for dealing with the scriptures, First , Augustine indicates that there are rules. And this leads the reader to ponder what the purpose of a rule is. A rule guides, but is not what the rule guides, but is the rule itself which guides; neither is the rule what it guides. If the rule were to be the guide of the ruled it could not be a rule; thirdly, in order for a rule to not just be a guide but to be a good guide it must have been designed by a good rule maker as founded on good principles and and commensuratory principles of ruling. Lastly, not every rule is to be used for the same ruling of the same ruled; therefore, Augustine makes his rule for guiding very specific; limited and narrowed to what he himself can offer to others. In regards to this he does three things. First he establishes the limitations of thes rules when he says 'some;' he says some, since he knows that he himself is not the last word of all for those who will understand the Scriptures, but in the same breath he does not count himself unworthy to be creating such a rule, since he himself has seen the fruit of the rules in his own ministry and those obedient lambs of the flock. As a bishop and as a Pastor in Christ eternal Church. Secondly, he points out what he is going to address his atttention to in this treatise and he does this at , 'And there are some rules.' In this regards he does three things. First, he gives an indication of the place; secondly, he reveals the reality as if some one seeking a great treasure and comes upon someone who knows where it is when he says, 'are;' thirdly, he circumscribes the dimensions of what he is to discourse and meditate on when he says, 'some;' lastly, he indicates the aim and purpose and form of what he will speak about when he says, 'rules.' In regards the first he shows the place and he does this in two ways. For the adverb 'there' is used in several senses. It is used to generally indicate the somethingness of a thing as when we say 'It is over there.' Again, it is used to indicate a specific place that has already been located as when someone tells a person, 'you will find it over there.' When God spoke to the Jewish people he used this in a negative sense by acknowledging that he is the One true God and he said, 'there no other God besides me.' The Son of God presented this same indication in whch Augustine is peaking about when he said, 'where two or three are gathered togethere in my Name, THERE I am in their midst.' Augustine says 'there' both pointing out that these rules are not only kept witin his very subject [a place] that is within Augustine, but also as revealed to him by the very Spirit of Truth, which led him to understand these rules for the safeguarding of the Church of God. He says there, for as he writes he is also seeing these rules iin himself in four ways according to the teaching of Bernard Lonergan; first in his very own experience as Bishop of Hippo he has used thes erule smany times with fruitfulness; secondly, thru his understanding of these rules, he understands tha the understands and sees that he can lead others who are willing and who God gives the grace to understand them will also be willing to understand them; thirdly, he has judged his understanding to be a true understanding as He, Augustine has bee given this judgment not only as individual subject but allso as pastor and Bishop and safeguarder of heresies, etc. Lastly, he also takes responsibility for others in leading them to this great treasure of opening up the Scriptures. His motive is charity and it is an eternal charity given to him from God for others. But he also says 'there' to indicate that this place where these rules are kept are also kept within the Spirit Himself who 'will reveal all I have spoken to you.' as the Lord indicated; also it is used to indicate that this place where the se rules are kept are also in teh living TRADITION of the Church fo God. IP CRL