Quotes From Saint Augustine on Prudence
Prudence Related to Happiness
“Although I should like first to inquire for a little what reason, what prudence, there is in wishing to glory in the greatness and extent of the empire, when you cannot point out the happiness of men who are always rolling, with dark fear and cruel lust, in warlike slaughters and in blood, which, whether shed in civil or foreign wars, is still human blood; so that their joy may be compared to glass in its fragile splendour, of which one is horribly afraid lest it should be suddenly broken in pieces.” ~ Augustine, City of God, Book IV, Chapter 3
Critique of Imperial Ambition: Augustine questions the “reason” and “prudence” behind Rome’s pride in its vast empire. He argues that the pursuit of territorial glory lacks wisdom if it does not lead to genuine human happiness. The phrase “dark fear and cruel lust” refers to the motivations driving Rome’s conquests — fear of losing power and ambition for dominance — resulting in endless wars and bloodshed.
Moral and Spiritual Lens: Augustine redefines prudence, a classical virtue, in Christian terms. For him, true prudence involves discerning what aligns with God’s will, not worldly success. The empire’s expansion, marked by violence and instability, fails to deliver the happiness it promises, which Augustine likens to fragile glass, beautiful but easily shattered.
Related to Finding Happiness
“But the actual possession of the happiness of this life, without the hope of what is beyond, is but a false happiness and profound misery. For the true blessings of the soul are not now enjoyed; for that is no true wisdom which does not direct all its prudent observations, manly actions, virtuous self-restraint, and just arrangements, to that end in which God shall be all and all in a secure eternity and perfect peace.” ~ Augustine, City of God, Book XIX, Chapter 20
Augustine on Prudence and the Cardinal Virtues
“Forasmuch as they have thought proper to distribute virtue into four divisions—prudence, justice, fortitude, and temperance—and as each of these divisions has its own virtues, faith is among the parts of justice, and has the chief place with as many of us as know what that saying means, ‘The just shall live by faith.'” ~ Augustine, City of God, Book XIX, Chapter 4
Redefinition of Virtues: Augustine engages with the classical philosophical tradition, particularly the Stoic and Platonic division of virtues into four cardinal categories: prudence, justice, fortitude, and temperance. He accepts this framework but reorients it, arguing that virtues are only true when directed toward God. In this quote, he integrates Christian theology by placing “faith” within the virtue of justice, citing Habakkuk 2:4 and Romans 1:17 (“The just shall live by faith”).
Faith as Part of Justice: He assigns faith a central role within justice, suggesting that true justice requires faith in God. This reflects his broader argument that virtues without divine orientation are incomplete. Faith, as a component of justice, enables the just to live rightly by trusting in God’s will, aligning with the Christian ideal of righteousness.
“Pleasure sits like a luxurious queen on a royal seat, and all the virtues are subjected to her as slaves, watching her nod, that they may do whatever she shall command. She commands Prudence to be ever on the watch to discover how Pleasure may rule, and be safe. Justice she bids to grant what boons she can, if so be she may not herself be dissolved. Fortitude she orders to bear whatever adversities there may be, lest she should lose what she so much loves. Temperance she charges to keep her pleasures within bounds, lest by excess she should do herself an injury.” ~ Augustine, City of God, Book V, Chapter 20
Critique of Pagan Virtues: Augustine personifies pleasure as a “luxurious queen” who enslaves the classical virtues — prudence, justice, fortitude, and temperance — when they are directed toward earthly ends, such as pleasure or human glory, rather than God. In this vivid metaphor, prudence is depicted as a servant tasked with ensuring pleasure’s dominance and safety, highlighting the misdirection of virtues in pagan philosophy.
Prudence Misapplied: Specifically, he criticizes the pagan use of prudence, which should involve foresight and wisdom for moral good, but here is reduced to strategizing how to secure pleasure. This reflects his broader argument that virtues without a divine orientation are corrupted, serving fleeting human desires rather than eternal truth.
Of Paradise, Prudence and the Four Virtues
“No one, then, denies that Paradise may signify the life of the blessed; its four rivers, the four virtues, prudence, fortitude, temperance, and justice; its trees, all useful knowledge; its fruits, the customs of the godly; its tree of life, wisdom herself, the mother of all good; and the tree of the knowledge of good and evil, the experience of a broken commandment.” ~ Augustine, City of God, Book XIII, Chapter 21
Allegorical Interpretation of Paradise?: Augustine interprets the elements of the Garden of Eden allegorically, a common approach in early Christian exegesis. However, the title of chapter 21 shows that not everything is to be taken allegorically, for he titles it: “Of Paradise, That It Can Be Understood in a Spiritual Sense Without Sacrificing the Historic Truth of the Narrative Regarding the Real Place”. He suggests that Paradise represents the “life of the blessed” (eternal happiness in God), and its features symbolize aspects of the spiritual life. The four rivers correspond to the four cardinal virtues — prudence, fortitude, temperance, and justice — reflecting their role in guiding the soul toward blessedness.
Virtues and Spiritual Life: By linking the four rivers to prudence, fortitude, temperance, and justice, Augustine integrates classical philosophy with Christian theology. These virtues, when oriented toward God, lead to the blessed life. This aligns with his broader redefinition of virtues as expressions of divine love, as noted in the Stanford Encyclopedia of Philosophy.
Augustine on Prudence vs. Pride
“But He fulfills what the holy prophets truly predicted regarding Him: ‘I will destroy the wisdom of the wise, and bring to nought the prudence of the prudent.’ For He does not destroy and bring to nought His own gift in them, but what they arrogate to themselves, and do not hold of Him.” ~ Augustine, City of God, Book X, Chapter 28
Scriptural Foundation: Augustine quotes Isaiah 29:14 (echoed in 1 Corinthians 1:19), where God declares, “I will destroy the wisdom of the wise, and bring to nought the prudence of the prudent.” This scriptural reference underpins his argument that human wisdom and prudence, when rooted in pride or self-sufficiency, are rendered futile by God’s divine plan.
Critique of Human Pride: The quote emphasizes that God does not negate the gifts of wisdom and prudence He bestows but rather humbles the “arrogance” of those who claim these virtues as their own achievement. Augustine targets pagan philosophers, particularly Platonists, who rely on their intellectual prowess without acknowledging God as the source of true wisdom.
Defining Prudence and Discerning Good and Evil
“What shall I say of that virtue which is called prudence? Is not all its vigilance spent in the discernment of good from evil things, so that no mistake may be admitted about what we should desire and what avoid? And thus it is itself a proof that we are in the midst of evils, or that evils are in us; for it teaches us that it is an evil to consent to sin, and a good to refuse this consent. And yet this evil, to which prudence teaches and temperance enables us not to consent, is removed from this life neither by prudence nor by temperance.” ~ Augustine, City of God, Book XIX, Chapter 4
Definition of Prudence: Augustine describes prudence as the virtue of discernment, specifically the ability to distinguish between good and evil to guide desires and avoidances. This aligns with the classical understanding of prudence (from Latin prudentia, meaning foresight or practical wisdom) but is reframed in a Christian context to focus on moral choices concerning sin.
Prudence as Evidence of Evil: He argues that the very need for prudence — its “vigilance” in discerning good from evil — proves that humanity exists in a fallen state, “in the midst of evils” or with “evils in us.” This reflects his theology of the Fall, where human nature is corrupted by original sin, necessitating virtues like prudence to navigate moral challenges.
Limits of Prudence and Temperance: The quote highlights the limitations of human virtues in this life. While prudence teaches us to recognize sin as evil and temperance enables us to resist it, neither can fully eliminate evil from human existence. This underscores Augustine’s view that true liberation from sin and evil requires divine grace and the eternal peace of the City of God, not merely human effort.
Related Links and Resources
Published on 27-May-2025; updated on 29-Sep-2025