Omne bonum a Deo, omne malum ab homine

By Aenesidemus, in 'Religious Latin Phrases', Aug 27, 2015.

  1. Aenesidemus New Member

    What is the origin of
    Omne bonum a Deo, omne malum ab homine

    Please do not tell me that it is "a saying. " I would like to know its first appearance in literature, whether that author invented it or not. Is it in Augustine?

    Thank you.
  2. Aurifex Aedilis

    • Aedilis
    Not as such; only the first part appears in his writings, as far as I know.
    I'm not sure I follow your meaning there.
  3. Aenesidemus New Member

    Thanks for your response. By my "Please..." I was trying to prevent some one ( intending to be helpful) saying that it is merely an anonymous saying that had been around forever. For any sentence, there is a first appearance in literature, even if we may suspect or have reason to know that somebody said it earlier, orally or in a lost work.
  4. Salve fratres! This is my first post, so hello all. I don't think this concept originally spawns from Saint Augustine (similar sentiments may be found in Paul), but here are a couple quotations nonetheless:

    "Si quis sie de Christo sive de eius ecclesia sive de quacunque alia re quae pertinet ad fidem vitamque nostram non dicam si nos sed quod Paulus adiecit si angelus de caelo vobis annuntiaverit praeterquam quod in Scripturis et Evangelicis accepistis anathema sit". Or, once more: "Magnus es Domine et laudabilis valde".

    Augustine, being greatly influenced by Plato and Plotinus, taught that if the Bible is just (in the 29th chapter of Jeremias, I believe) in saying that God fills Heaven and Earth, he must also contain what he fills, himself being of a finite nature and his subject not sharing this (according to Plotinus, such an ideal nature cannot fully be imparted, for this would not be an act of creation, not even of 'duplication', which is a contradiction, or anything else contextually exterior), but that all nature must draw its qualities (for Aquinas, "accidents"), insofar as those which serve to qualify and therefore define, and therefore all that exists must necessarily be good, and whatsoever may be negated essentially also be good, for that it can be negated, and suffer loss, while that which (philosophically, morally) was never whole to begin with is negated - so to speak - incidentally. Catholic theology isn't my major, admittedly, nor am I an expert in anything secundis hoc but it's centuries in development.

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