Licentiousness

This is our concern, that every man be able to increase his wealth so as to supply his daily prodigalities, and so that the powerful may subject the weak for their own purposes. Let the poor court the rich for a living, and that under their protection they may enjoy a sluggish tranquility; and let the rich abuse the poor as their dependants, to minister to their pride. Let the people applaud not those who protect their interests, but those who provide them with pleasure. Let no severe duty be commanded, no impurity forbidden. Let kings estimate their prosperity, not by the righteousness, but by the servility of their subjects. Let the provinces stand loyal to the kings, not as moral guides, but as lords of their possessions and purveyors of their pleasures; not with a hearty reverence, but a crooked and servile fear. Let the laws take cognizance rather of the injury done to another man's property, than of that done to one's own person. If a man be a nuisance to his neighbour, or injure his property, family or person, let him be actionable; but in his own affairs let every one with impunity do what he will in company with his family, and with those who willingly join him. Let there be a plentiful supply of public prostitutes for every one who wishes to use them, but especially for those who are too poor to keep one for their private use. Let there be erected houses of the largest and most ornate description: in these let there be provided the most sumptuous banquets, where everyone who pleases may, by day or night, play, drink, vomit, dissipate. Let there be everywhere heard the rustling of dancers, the loud immodest laughter of the theater; let a succession of the most cruel and the most voluptuous pleasures maintain a perpetual excitement. If such happiness is distasteful to any, let him be branded as a public enemy; and if any attempt to modify or put an end to it, let him be silenced, banished, put an end to. (Augustine. The City of God pp59-60)

Augustine is speaking mockingly of the Roman empire, but his passage stopped me in my tracks because of the parallels to our own day:

• "This is our concern, that every man be able to increase his wealth so as to supply his daily prodigalities . . ." Is this not the current reading of the "pursuit of happiness"?
• "that the powerful may subject the weak for their own purposes . . ." Is this not the very structure of our society?
• "Let the poor court the rich for a living, and that under their protection they may enjoy a sluggish tranquility . . ." Is there a better description of the the relationship between the under-classes and the wealthy in our society?
• "Let no severe duty be commanded, no impurity forbidden." I could hardly find a better motto for our age.
• "Let the laws take cognizance rather of the injury done to another man's property, than of that done to one's own person." I think that this is the most easily glossed, and yet perhaps the most important parallel. Augustine's critique here is that they care more about goods that virtue. I think the reason that his mockery here doesn't sting quite as much as in the preceding sentences is that we are so mired in the very state that Augustine mocks that we can hardly see it.
• " . . . but in his own affairs let every one with impunity do what he will in company with his family, and with those who willingly join him." I think this is where we get the phrase 'consenting adults.'
• " . . . let a succession of the most cruel and the most voluptuous pleasures maintain a perpetual excitement." Is not this the law of mass media?
• "If such happiness is distasteful to any, let him be branded as a public enemy; and if any attempt to modify or put an end to it, let him be silenced, banished, put an end to." That makes me public enemy #1.

Why include this on a parenting blog? For two reasons. First, both we and our children need fresh eyes to see the milieu to which we become numb by being constantly immersed in it. Second, our children need exposure to saints who have literary power to call us to repentance.