Lectern

The Confessions and Letters of St. Augustine, with a Sketch of his Life and Work

Augustine of Hippo, Philip Schaff (ed.)

Nicene and Post-Nicene Fathers, Series 1, vol. 1Grand Rapids, MI, Christian Classics Ethereal Library18861,348 pages

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@book{hippo1886,
  title = {The Confessions and Letters of St. Augustine, with a Sketch of his Life and Work},
  author = {Augustine of Hippo and Philip Schaff},
  publisher = {Grand Rapids, MI, Christian Classics Ethereal Library},
  year = {1886},
  url = {https://lectern.restorationcommons.org/d/npnf1/01-confessions-and-letters}
}

Contents

  1. Title Pagep. 26
  2. Prefacep. 27
  3. Contentsp. 30
  4. Prolegomena: St. Augustin’s Life and Workp. 31
    1. Literaturep. 32
      1. Sourcesp. 33
      2. Biographiesp. 35
      3. Special Treatises on the System of Augustinp. 36
    2. A Sketch of the Life of St. Augustinp. 38
    3. Estimate of St. Augustinp. 44
    4. The Writings of St. Augustinp. 51
    5. The Influence of St. Augustin on Posterity, and His Relation to Catholicism and Protestantismp. 64
  5. Chief Events in the Life of St. Augustinp. 74
  6. The Confessionsp. 76
    1. Translator’s Prefacep. 77
    2. The Opinion of St. Augustin Concerning His Confessionsp. 85
    3. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters.p. 87
      1. He Proclaims the Greatness of God, Whom He Desires to Seek and Invoke, Being Awakened by Him.p. 88
      2. That the God Whom We Invoke is in Us, and We in Him.p. 89
      3. Everywhere God Wholly Filleth All Things, But Neither Heaven Nor Earth Containeth Him.p. 90
      4. The Majesty of God is Supreme, and His Virtues Inexplicable.p. 91
      5. He Seeks Rest in God, and Pardon of His Sins.p. 92
      6. He Describes His Infancy, and Lauds the Protection and Eternal Providence of God.p. 93
      7. He Shows by Example that Even Infancy is Prone to Sin.p. 95
      8. That When a Boy He Learned to Speak, Not by Any Set Method, But from the Acts and Words of His Parents.p. 97
      9. Concerning the Hatred of Learning, the Love of Play, and the Fear of Being Whipped Noticeable in Boys: and of the Folly of Our Elders and Masters.p. 98
      10. Through a Love of Ball-Playing and Shows, He Neglects His Studies and the Injunctions of His Parents.p. 100
      11. Seized by Disease, His Mother Being Troubled, He Earnestly Demands Baptism, Which on Recovery is Postponed—His Father Not as Yet Believing in Christ.p. 101
      12. Being Compelled, He Gave His Attention to Learning; But Fully Acknowledges that This Was the Work of God.p. 103
      13. He Delighted in Latin Studies and the Empty Fables of the Poets, But Hated the Elements of Literature and the Greek Language.p. 104
      14. Why He Despised Greek Literature, and Easily Learned Latin.p. 106
      15. He Entreats God, that Whatever Useful Things He Learned as a Boy May Be Dedicated to Him.p. 107
      16. He Disapproves of the Mode of Educating Youth, and He Points Out Why Wickedness is Attributed to the Gods by the Poets.p. 108
      17. He Continues on the Unhappy Method of Training Youth in Literary Subjects.p. 110
      18. Men Desire to Observe the Rules of Learning, But Neglect the Eternal Rules of Everlasting Safety.p. 111
    4. He advances to puberty, and indeed to the early part of the sixteenth year of his age, in which, having abandoned his studies, he indulged in lustful pleasures, and, with his companions, committed theft.p. 114
      1. He Deplores the Wickedness of His Youth.p. 115
      2. Stricken with Exceeding Grief, He Remembers the Dissolute Passions in Which, in His Sixteenth Year, He Used to Indulge.p. 116
      3. Concerning His Father, a Freeman of Thagaste, the Assister of His Son’s Studies, and on the Admonitions of His Mother on the Preservation of Chastity.p. 118
      4. He Commits Theft with His Companions, Not Urged on by Poverty, But from a Certain Distaste of Well-Doing.p. 120
      5. Concerning the Motives to Sin, Which are Not in the Love of Evil, But in the Desire of Obtaining the Property of Others.p. 121
      6. Why He Delighted in that Theft, When All Things Which Under the Appearance of Good Invite to Vice are True and Perfect in God Alone.p. 122
      7. He Gives Thanks to God for the Remission of His Sins, and Reminds Every One that the Supreme God May Have Preserved Us from Greater Sins.p. 124
      8. In His Theft He Loved the Company of His Fellow-Sinners.p. 125
      9. It Was a Pleasure to Him Also to Laugh When Seriously Deceiving Others.p. 126
      10. With God There is True Rest and Life Unchanging.p. 127
    5. Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans.p. 128
      1. Deluded by an Insane Love, He, Though Foul and Dishonourable, Desires to Be Thought Elegant and Urbane.p. 129
      2. In Public Spectacles He is Moved by an Empty Compassion. He is Attacked by a Troublesome Spiritual Disease.p. 130
      3. Not Even When at Church Does He Suppress His Desires. In the School of Rhetoric He Abhors the Acts of the Subverters.p. 132
      4. In the Nineteenth Year of His Age (His Father Having Died Two Years Before) He is Led by the ‘Hortensius’ Of Cicero to ‘Philosophy,’ To God, and a Better Mode of Thinking.p. 133
      5. He Rejects the Sacred Scriptures as Too Simple, and as Not to Be Compared with the Dignity of Tully.p. 135
      6. Deceived by His Own Fault, He Falls into the Errors of the Manichæans, Who Gloried in the True Knowledge of God and in a Thorough Examination of Things.p. 136
      7. He Attacks the Doctrine of the Manichæans Concerning Evil, God, and the Righteousness of the Patriarchs.p. 139
      8. He Argues Against the Same as to the Reason of Offences.p. 142
      9. That the Judgment of God and Men as to Human Acts of Violence, is Different.p. 144
      10. He Reproves the Triflings of the Manichæans as to the Fruits of the Earth.p. 145
      11. He Refers to the Tears, and the Memorable Dream Concerning Her Son, Granted by God to His Mother.p. 146
      12. The Excellent Answer of the Bishop When Referred to by His Mother as to the Conversion of Her Son.p. 148
    6. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle.p. 149
      1. Concerning that Most Unhappy Time in Which He, Being Deceived, Deceived Others; And Concerning the Mockers of His Confession.p. 150
      2. He Teaches Rhetoric, the Only Thing He Loved, and Scorns the Soothsayer, Who Promised Him Victory.p. 151
      3. Not Even the Most Experienced Men Could Persuade Him of the Vanity of Astrology to Which He Was Devoted.p. 153
      4. Sorely Distressed by Weeping at the Death of His Friend, He Provides Consolation for Himself.p. 156
      5. Why Weeping is Pleasant to the Wretched.p. 158
      6. His Friend Being Snatched Away by Death, He Imagines that He Remains Only as Half.p. 159
      7. Troubled by Restlessness and Grief, He Leaves His Country a Second Time for Carthage.p. 160
      8. That His Grief Ceased by Time, and the Consolation of Friends.p. 161
      9. That the Love of a Human Being, However Constant in Loving and Returning Love, Perishes; While He Who Loves God Never Loses a Friend.p. 162
      10. That All Things Exist that They May Perish, and that We are Not Safe Unless God Watches Over Us.p. 163
      11. That Portions of the World are Not to Be Loved; But that God, Their Author, is Immutable, and His Word Eternal.p. 165
      12. Love is Not Condemned, But Love in God, in Whom There is Rest Through Jesus Christ, is to Be Preferred.p. 166
      13. Love Originates from Grace and Beauty Enticing Us.p. 168
      14. Concerning the Books Which He Wrote ‘On the Fair and Fit,’ Dedicated to Hierius.p. 169
      15. While Writing, Being Blinded by Corporeal Images, He Failed to Recognise the Spiritual Nature of God.p. 171
      16. He Very Easily Understood the Liberal Arts and the Categories of Aristotle, But Without True Fruit.p. 175
    7. He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself.p. 178
      1. That It Becomes the Soul to Praise God, and to Confess Unto Him.p. 179
      2. On the Vanity of Those Who Wished to Escape the Omnipotent God.p. 180
      3. Having Heard Faustus, the Most Learned Bishop of the Manichæans, He Discerns that God, the Author Both of Things Animate and Inanimate, Chiefly Has Care for the Humble.p. 182
      4. That the Knowledge of Terrestrial and Celestial Things Does Not Give Happiness, But the Knowledge of God Only.p. 185
      5. Of Manichæus Pertinaciously Teaching False Doctrines, and Proudly Arrogating to Himself the Holy Spirit.p. 186
      6. Faustus Was Indeed an Elegant Speaker, But Knew Nothing of the Liberal Sciences.p. 188
      7. Clearly Seeing the Fallacies of the Manichæans, He Retires from Them, Being Remarkably Aided by God.p. 190
      8. He Sets Out for Rome, His Mother in Vain Lamenting It.p. 192
      9. Being Attacked by Fever, He is in Great Danger.p. 194
      10. When He Had Left the Manichæans, He Retained His Depraved Opinions Concerning Sin and the Origin of the Saviour.p. 197
      11. Helpidius Disputed Well Against the Manichæans as to the Authenticity of the New Testament.p. 200
      12. Professing Rhetoric at Rome, He Discovers the Fraud of His Scholars.p. 201
      13. He is Sent to Milan, that He, About to Teach Rhetoric, May Be Known by Ambrose.p. 202
      14. Having Heard the Bishop, He Perceives the Force of the Catholic Faith, Yet Doubts, After the Manner of the Modern Academics.p. 203
    8. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life.p. 205
      1. His Mother Having Followed Him to Milan, Declares that She Will Not Die Before Her Son Shall Have Embraced the Catholic Faith.p. 206
      2. She, on the Prohibition of Ambrose, Abstains from Honouring the Memory of the Martyrs.p. 208
      3. As Ambrose Was Occupied with Business and Study, Augustin Could Seldom Consult Him Concerning the Holy Scriptures.p. 211
      4. He Recognises the Falsity of His Own Opinions, and Commits to Memory the Saying of Ambrose.p. 213
      5. Faith is the Basis of Human Life; Man Cannot Discover that Truth Which Holy Scripture Has Disclosed.p. 216
      6. On the Source and Cause of True Joy,—The Example of the Joyous Beggar Being Adduced.p. 218
      7. He Leads to Reformation His Friend Alypius, Seized with Madness for the Circensian Games.p. 220
      8. The Same When at Rome, Being Led by Others into the Amphitheatre, is Delighted with the Gladiatorial Games.p. 223
      9. Innocent Alypius, Being Apprehended as a Thief, is Set at Liberty by the Cleverness of an Architect.p. 226
      10. The Wonderful Integrity of Alypius in Judgment. The Lasting Friendship of Nebridius with Augustin.p. 228
      11. Being Troubled by His Grievous Errors, He Meditates Entering on a New Life.p. 230
      12. Discussion with Alypius Concerning a Life of Celibacy.p. 232
      13. Being Urged by His Mother to Take a Wife, He Sought a Maiden that Was Pleasing Unto Him.p. 234
      14. The Design of Establishing a Common Household with His Friends is Speedily Hindered.p. 235
      15. He Dismisses One Mistress, and Chooses Another.p. 237
      16. The Fear of Death and Judgment Called Him, Believing in the Immortality of the Soul, Back from His Wickedness, Him Who Aforetime Believed in the Opinions of Epicurus.p. 238
    9. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ.p. 240
      1. He Regarded Not God Indeed Under the Form of a Human Body, But as a Corporeal Substance Diffused Through Space.p. 241
      2. The Disputation of Nebridius Against the Manichæans, on the Question ‘Whether God Be Corruptible or Incorruptible.’p. 243
      3. That the Cause of Evil is the Free Judgment of the Will.p. 245
      4. That God is Not Corruptible, Who, If He Were, Would Not Be God at All.p. 246
      5. Questions Concerning the Origin of Evil in Regard to God, Who, Since He is the Chief Good, Cannot Be the Cause of Evil.p. 247
      6. He Refutes the Divinations of the Astrologers, Deduced from the Constellations.p. 249
      7. He is Severely Exercised as to the Origin of Evil.p. 252
      8. By God’s Assistance He by Degrees Arrives at the Truth.p. 254
      9. He Compares the Doctrine of the Platonists Concerning the Λόγος With the Much More Excellent Doctrine of Christianity.p. 255
      10. Divine Things are the More Clearly Manifested to Him Who Withdraws into the Recesses of His Heart.p. 261
      11. That Creatures are Mutable and God Alone Immutable.p. 263
      12. Whatever Things the Good God Has Created are Very Good.p. 264
      13. It is Meet to Praise the Creator for the Good Things Which are Made in Heaven and Earth.p. 265
      14. Being Displeased with Some Part Of God’s Creation, He Conceives of Two Original Substances.p. 266
      15. Whatever Is, Owes Its Being to God.p. 267
      16. Evil Arises Not from a Substance, But from the Perversion of the Will.p. 268
      17. Above His Changeable Mind, He Discovers the Unchangeable Author of Truth.p. 269
      18. Jesus Christ, the Mediator, is the Only Way of Safety.p. 272
      19. He Does Not Yet Fully Understand the Saying of John, that ‘The Word Was Made Flesh.’p. 273
      20. He Rejoices that He Proceeded from Plato to the Holy Scriptures, and Not the Reverse.p. 276
      21. What He Found in the Sacred Books Which are Not to Be Found in Plato.p. 278
    10. He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God.p. 281
      1. He, Now Given to Divine Things, and Yet Entangled by the Lusts of Love, Consults Simplicianus in Reference to the Renewing of His Mind.p. 282
      2. The Pious Old Man Rejoices that He Read Plato and the Scriptures, and Tells Him of the Rhetorician Victorinus Having Been Converted to the Faith Through the Reading of the Sacred Books.p. 284
      3. That God and the Angels Rejoice More on the Return of One Sinner Than of Many Just Persons.p. 289
      4. He Shows by the Example of Victorinus that There is More Joy in the Conversion of Nobles.p. 291
      5. Of the Causes Which Alienate Us from God.p. 293
      6. Pontitianus’ Account of Antony, the Founder of Monachism, and of Some Who Imitated Him.p. 296
      7. He Deplores His Wretchedness, that Having Been Born Thirty-Two Years, He Had Not Yet Found Out the Truth.p. 300
      8. The Conversation with Alypius Being Ended, He Retires to the Garden, Whither His Friend Follows Him.p. 302
      9. That the Mind Commandeth the Mind, But It Willeth Not Entirely.p. 304
      10. He Refutes the Opinion of the Manichæans as to Two Kinds of Minds,—One Good and the Other Evil.p. 305
      11. In What Manner the Spirit Struggled with the Flesh, that It Might Be Freed from the Bondage of Vanity.p. 307
      12. Having Prayed to God, He Pours Forth a Shower of Tears, And, Admonished by a Voice, He Opens the Book and Reads the Words in Rom. XIII. 13; By Which, Being Changed in His Whole Soul, He Discloses the Divine Favour to His Friend and His Mother.p. 309
    11. He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica.p. 311
      1. He Praises God, the Author of Safety, and Jesus Christ, the Redeemer, Acknowledging His Own Wickedness.p. 312
      2. As His Lungs Were Affected, He Meditates Withdrawing Himself from Public Favour.p. 314
      3. He Retires to the Villa of His Friend Verecundus, Who Was Not Yet a Christian, and Refers to His Conversion and Death, as Well as that of Nebridius.p. 316
      4. In the Country He Gives His Attention to Literature, and Explains the Fourth Psalm in Connection with the Happy Conversion of Alypius. He is Troubled with Toothache.p. 318
      5. At the Recommendation of Ambrose, He Reads the Prophecies of Isaiah, But Does Not Understand Them.p. 323
      6. He is Baptized at Milan with Alypius and His Son Adeodatus. The Book ‘De Magistro.’p. 324
      7. Of the Church Hymns Instituted at Milan; Of the Ambrosian Persecution Raised by Justina; And of the Discovery of the Bodies of Two Martyrs.p. 326
      8. Of the Conversion of Evodius, and the Death of His Mother When Returning with Him to Africa; And Whose Education He Tenderly Relates.p. 328
      9. He Describes the Praiseworthy Habits of His Mother; Her Kindness Towards Her Husband and Her Sons.p. 331
      10. A Conversation He Had with His Mother Concerning the Kingdom of Heaven.p. 333
      11. His Mother, Attacked by Fever, Dies at Ostia.p. 335
      12. How He Mourned His Dead Mother.p. 336
      13. He Entreats God for Her Sins, and Admonishes His Readers to Remember Her Piously.p. 339
    12. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men.p. 343
      1. In God Alone is the Hope and Joy of Man.p. 344
      2. That All Things are Manifest to God. That Confession Unto Him is Not Made by the Words of the Flesh, But of the Soul, and the Cry of Reflection.p. 345
      3. He Who Confesseth Rightly Unto God Best Knoweth Himself.p. 346
      4. That in His Confessions He May Do Good, He Considers Others.p. 347
      5. That Man Knoweth Not Himself Wholly.p. 349
      6. The Love of God, in His Nature Superior to All Creatures, is Acquired by the Knowledge of the Senses and the Exercise of Reason.p. 350
      7. That God is to Be Found Neither from the Powers of the Body Nor of the Soul.p. 352
      8. Of the Nature and the Amazing Power of Memory.p. 353
      9. Not Only Things, But Also Literature and Images, are Taken from the Memory, and are Brought Forth by the Act of Remembering.p. 355
      10. Literature is Not Introduced to the Memory Through the Senses, But is Brought Forth from Its More Secret Places.p. 356
      11. What It is to Learn and to Think.p. 357
      12. On the Recollection of Things Mathematical.p. 358
      13. Memory Retains All Things.p. 359
      14. Concerning the Manner in Which Joy and Sadness May Be Brought Back to the Mind and Memory.p. 360
      15. In Memory There are Also Images of Things Which are Absent.p. 361
      16. The Privation of Memory is Forgetfulness.p. 362
      17. God Cannot Be Attained Unto by the Power of Memory, Which Beasts and Birds Possess.p. 363
      18. A Thing When Lost Could Not Be Found Unless It Were Retained in the Memory.p. 364
      19. What It is to Remember.p. 365
      20. We Should Not Seek for God and the Happy Life Unless We Had Known It.p. 366
      21. How a Happy Life May Be Retained in the Memory.p. 367
      22. A Happy Life is to Rejoice in God, and for God.p. 368
      23. All Wish to Rejoice in the Truth.p. 369
      24. He Who Finds Truth, Finds God.p. 371
      25. He is Glad that God Dwells in His Memory.p. 372
      26. God Everywhere Answers Those Who Take Counsel of Him.p. 373
      27. He Grieves that He Was So Long Without God.p. 374
      28. On the Misery of Human Life.p. 375
      29. All Hope is in the Mercy of God.p. 376
      30. Of the Perverse Images of Dreams, Which He Wishes to Have Taken Away.p. 377
      31. About to Speak of the Temptations of the Lust of the Flesh, He First Complains of the Lust of Eating and Drinking.p. 379
      32. Of the Charms of Perfumes Which are More Easily Overcome.p. 383
      33. He Overcame the Pleasures of the Ear, Although in the Church He Frequently Delighted in the Song, Not in the Thing Sung.p. 384
      34. Of the Very Dangerous Allurements of the Eyes; On Account of Beauty of Form, God, the Creator, is to Be Praised.p. 386
      35. Another Kind of Temptation is Curiosity, Which is Stimulated by the Lust of the Eyes.p. 388
      36. A Third Kind is ‘Pride’ Which is Pleasing to Man, Not to God.p. 391
      37. He is Forcibly Goaded on by the Love of Praise.p. 393
      38. Vain-Glory is the Highest Danger.p. 395
      39. Of the Vice of Those Who, While Pleasing Themselves, Displease God.p. 396
      40. The Only Safe Resting-Place for the Soul is to Be Found in God.p. 397
      41. Having Conquered His Triple Desire, He Arrives at Salvation.p. 398
      42. In What Manner Many Sought the Mediator.p. 399
      43. That Jesus Christ, at the Same Time God and Man, is the True and Most Efficacious Mediator.p. 400
    13. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time.p. 403
      1. By Confession He Desires to Stimulate Towards God His Own Love and That of His Readers.p. 404
      2. He Begs of God that Through the Holy Scriptures He May Be Led to Truth.p. 405
      3. He Begins from the Creation of the World—Not Understanding the Hebrew Text.p. 408
      4. Heaven and Earth Cry Out that They Have Been Created by God.p. 409
      5. God Created the World Not from Any Certain Matter, But in His Own Word.p. 410
      6. He Did Not, However, Create It by a Sounding and Passing Word.p. 411
      7. By His Co-Eternal Word He Speaks, and All Things are Done.p. 412
      8. That Word Itself is the Beginning of All Things, in the Which We are Instructed as to Evangelical Truth.p. 413
      9. Wisdom and the Beginning.p. 414
      10. The Rashness of Those Who Inquire What God Did Before He Created Heaven and Earth.p. 415
      11. They Who Ask This Have Not as Yet Known the Eternity of God, Which is Exempt from the Relation of Time.p. 416
      12. What God Did Before the Creation of the World.p. 417
      13. Before the Times Created by God, Times Were Not.p. 418
      14. Neither Time Past Nor Future, But the Present Only, Really is.p. 419
      15. There is Only a Moment of Present Time.p. 420
      16. Time Can Only Be Perceived or Measured While It is Passing.p. 422
      17. Nevertheless There is Time Past and Future.p. 423
      18. Past and Future Times Cannot Be Thought of But as Present.p. 424
      19. We are Ignorant in What Manner God Teaches Future Things.p. 425
      20. In What Manner Time May Properly Be Designated.p. 426
      21. How Time May Be Measured.p. 427
      22. He Prays God that He Would Explain This Most Entangled Enigma.p. 428
      23. That Time is a Certain Extension.p. 429
      24. That Time is Not a Motion of a Body Which We Measure by Time.p. 431
      25. He Calls on God to Enlighten His Mind.p. 432
      26. We Measure Longer Events by Shorter in Time.p. 433
      27. Times are Measured in Proportion as They Pass by.p. 434
      28. Time in the Human Mind, Which Expects, Considers, and Remembers.p. 436
      29. That Human Life is a Distraction But that Through the Mercy of God He Was Intent on the Prize of His Heavenly Calling.p. 437
      30. Again He Refutes the Empty Question, ‘What Did God Before the Creation of the World?’p. 438
      31. How the Knowledge of God Differs from that of Man.p. 439
    14. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture.p. 441
      1. The Discovery of Truth is Difficult, But God Has Promised that He Who Seeks Shall Find.p. 442
      2. Of the Double Heaven,—The Visible, and the Heaven of Heavens.p. 443
      3. Of the Darkness Upon the Deep, and of the Invisible and Formless Earth.p. 444
      4. From the Formlessness of Matter, the Beautiful World Has Arisen.p. 445
      5. What May Have Been the Form of Matter.p. 446
      6. He Confesses that at One Time He Himself Thought Erroneously of Matter.p. 447
      7. Out of Nothing God Made Heaven and Earth.p. 448
      8. Heaven and Earth Were Made ‘In the Beginning;’ Afterwards the World, During Six Days, from Shapeless Matter.p. 449
      9. That the Heaven of Heavens Was an Intellectual Creature, But that the Earth Was Invisible and Formless Before the Days that It Was Made.p. 450
      10. He Begs of God that He May Live in the True Light, and May Be Instructed as to the Mysteries of the Sacred Books.p. 451
      11. What May Be Discovered to Him by God.p. 452
      12. From the Formless Earth God Created Another Heaven and a Visible and Formed Earth.p. 454
      13. Of the Intellectual Heaven and Formless Earth, Out of Which, on Another Day, the Firmament Was Formed.p. 455
      14. Of the Depth of the Sacred Scripture, and Its Enemies.p. 456
      15. He Argues Against Adversaries Concerning the Heaven of Heavens.p. 457
      16. He Wishes to Have No Intercourse with Those Who Deny Divine Truth.p. 460
      17. He Mentions Five Explanations of the Words of Genesis I. I.p. 462
      18. What Error is Harmless in Sacred Scripture.p. 464
      19. He Enumerates the Things Concerning Which All Agree.p. 465
      20. Of the Words, ‘In the Beginning,’ Variously Understood.p. 466
      21. Of the Explanation of the Words, ‘The Earth Was Invisible.’p. 467
      22. He Discusses Whether Matter Was from Eternity, or Was Made by God.p. 468
      23. Two Kinds of Disagreements in the Books to Be Explained.p. 470
      24. Out of the Many True Things, It is Not Asserted Confidently that Moses Understood This or That.p. 471
      25. It Behoves Interpreters, When Disagreeing Concerning Obscure Places, to Regard God the Author of Truth, and the Rule of Charity.p. 472
      26. What He Might Have Asked of God Had He Been Enjoined to Write the Book of Genesis.p. 474
      27. The Style of Speaking in the Book of Genesis is Simple and Clear.p. 475
      28. The Words, ‘In the Beginning,’ And, ‘The Heaven and the Earth,’ Are Differently Understood.p. 476
      29. Concerning the Opinion of Those Who Explain It ‘At First He Made.’p. 477
      30. In the Great Diversity of Opinions, It Becomes All to Unite Charity and Divine Truth.p. 479
      31. Moses is Supposed to Have Perceived Whatever of Truth Can Be Discovered in His Words.p. 480
      32. First, the Sense of the Writer is to Be Discovered, Then that is to Be Brought Out Which Divine Truth Intended.p. 481
    15. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God.p. 482
      1. He Calls Upon God, and Proposes to Himself to Worship Him.p. 483
      2. All Creatures Subsist from the Plenitude of Divine Goodness.p. 484
      3. Genesis I. 3,—Of ‘Light,’—He Understands as It is Seen in the Spiritual Creaturep. 486
      4. All Things Have Been Created by the Grace of God, and are Not of Him as Standing in Need of Created Things.p. 487
      5. He Recognises the Trinity in the First Two Verses of Genesis.p. 488
      6. Why the Holy Ghost Should Have Been Mentioned After the Mention of Heaven and Earth.p. 489
      7. That the Holy Spirit Brings Us to God.p. 490
      8. That Nothing Whatever, Short of God, Can Yield to the Rational Creature a Happy Rest.p. 491
      9. Why the Holy Spirit Was Only ‘Borne Over’ The Waters.p. 493
      10. That Nothing Arose Save by the Gift of God.p. 494
      11. That the Symbols of the Trinity in Man, to Be, to Know, and to Will, are Never Thoroughly Examined.p. 495
      12. Allegorical Explanation of Genesis, Chap. I., Concerning the Origin of the Church and Its Worship.p. 497
      13. That the Renewal of Man is Not Completed in This World.p. 498
      14. That Out of the Children of the Night and of the Darkness, Children of the Light and of the Day are Made.p. 500
      15. Allegorical Explanation of the Firmament and Upper Works, Ver. 6.p. 502
      16. That No One But the Unchangeable Light Knows Himself.p. 505
      17. Allegorical Explanation of the Sea and the Fruit-Bearing Earth—Verses 9 and 11.p. 506
      18. Of the Lights and Stars of Heaven—Of Day and Night, Ver. 14.p. 507
      19. All Men Should Become Lights in the Firmament of Heaven.p. 510
      20. Concerning Reptiles and Flying Creatures (Ver. 20),—The Sacrament of Baptism Being Regarded.p. 512
      21. Concerning the Living Soul, Birds, and Fishes (Ver. 24)—The Sacrament of the Eucharist Being Regarded.p. 514
      22. He Explains the Divine Image (Ver. 26) of the Renewal of the Mind.p. 517
      23. That to Have Power Over All Things (Ver. 26) is to Judge Spiritually of All.p. 518
      24. Why God Has Blessed Men, Fishes, Flying Creatures, and Not Herbs and the Other Animals (Ver. 28).p. 520
      25. He Explains the Fruits of the Earth (Ver. 29) of Works of Mercy.p. 522
      26. In the Confessing of Benefits, Computation is Made Not as to The ‘Gift,’ But as to the ‘Fruit,’—That Is, the Good and Right Will of the Giver.p. 523
      27. Many are Ignorant as to This, and Ask for Miracles, Which are Signified Under the Names Of ‘Fishes’ And ‘Whales.’p. 525
      28. He Proceeds to the Last Verse, ‘All Things are Very Good,’—That Is, the Work Being Altogether Good.p. 526
      29. Although It is Said Eight Times that ‘God Saw that It Was Good,’ Yet Time Has No Relation to God and His Word.p. 527
      30. He Refutes the Opinions of the Manichæans and the Gnostics Concerning the Origin of the World.p. 528
      31. We Do Not See ‘That It Was Good’ But Through the Spirit of God Which is in Us.p. 529
      32. Of the Particular Works of God, More Especially of Man.p. 530
      33. The World Was Created by God Out of Nothing.p. 531
      34. He Briefly Repeats the Allegorical Interpretation of Genesis (Ch. I.), and Confesses that We See It by the Divine Spirit.p. 532
      35. He Prays God for that Peace of Rest Which Hath No Evening.p. 533
      36. The Seventh Day, Without Evening and Setting, the Image of Eternal Life and Rest in God.p. 534
      37. Of Rest in God Who Ever Worketh, and Yet is Ever at Rest.p. 535
      38. Of the Difference Between the Knowledge of God and of Men, and of the Repose Which is to Be Sought from God Only.p. 536
  7. Letters of St. Augustinp. 537
    1. Prefacep. 538
    2. Letters of St. Augustinp. 541
      1. To Hermogenianusp. 541
      2. To Zenobiusp. 543
      3. To Nebridiusp. 544
      4. To Nebridiusp. 548
      5. Nebridius to Augustinp. 549
      6. Nebridius to Augustinp. 550
      7. To Nebridiusp. 552
      8. Nebridius to Augustinp. 557
      9. To Nebridiusp. 558
      10. To Nebridiusp. 560
      11. To Nebridiusp. 562
      12. Omittedp. 565
      13. To Nebridiusp. 566
      14. To Nebridiusp. 568
      15. To Romanianusp. 571
      16. Maximus to Augustinp. 572
      17. To Maximusp. 574
      18. To Cœlestinusp. 577
      19. To Gaiusp. 578
      20. To Antoninusp. 579
      21. To Bishop Valeriusp. 581
      22. To Bishop Aureliusp. 584
      23. To Maximinp. 589
      24. to Alypius by Paulinusp. 595
      25. from Paulinus and Therasiap. 596
      26. To Licentiusp. 599
      27. To Paulinusp. 602
      28. To Jeromep. 607
      29. to Alypiusp. 612
      30. From Paulinus and Therasiap. 619
      31. To Paulinus and Therasiap. 621
      32. From Paulinus to Romanianus and Licentiusp. 626
      33. To Proculeianusp. 627
      34. To Eusebiusp. 631
      35. To Eusebiusp. 634
      36. To Casulanusp. 637
      37. To Simplicianusp. 648
      38. To Profuturusp. 649
      39. From Jeromep. 651
      40. To Jeromep. 652
      41. To Aureliusp. 657
      42. To Paulinus and Therasiap. 659
      43. To Glorius, Eleusius, etc.p. 660
      44. To Eleusius, Glorius, and the Two Felixesp. 677
      45. to Paulinus and Therasiap. 686
      46. From Publicolap. 687
      47. To Publicolap. 691
      48. To Eudoxiusp. 696
      49. To Honoratusp. 699
      50. To the Magistrates of Suffectump. 700
      51. To Crispinusp. 701
      52. To Severinusp. 705
      53. To Generosusp. 706
      54. To Januariusp. 711
      55. To Januariusp. 717
      56. to Celerp. 742
      57. To Pammachiusp. 743
      58. To Victorinusp. 745
      59. To Aureliusp. 747
      60. To Theodorusp. 748
      61. to Severusp. 750
      62. To Severusp. 752
      63. To Quintianusp. 754
      64. To Xantippusp. 757
      65. to Crispinusp. 759
      66. To Jeromep. 761
      67. From Jeromep. 762
      68. To Castoriusp. 764
      69. To Nauceliop. 766
      70. To Jeromep. 767
      71. From Jeromep. 770
      72. To Jeromep. 773
      73. To Præsidiusp. 780
      74. From Jeromep. 781
      75. To the Donatistsp. 799
      76. To Felix and Hilarinusp. 803
      77. To the Clergy, etc., of the Church of Hippop. 805
      78. A Challenge to a Manichæan Teacherp. 812
      79. To Paulinusp. 813
      80. From Jeromep. 814
      81. To Jeromep. 815
      82. To Alypiusp. 837
      83. To Novatusp. 840
      84. To Paulusp. 842
      85. To Cæcilianusp. 844
      86. To Emeritusp. 845
      87. To Januariusp. 852
      88. To Festusp. 860
      89. From Nectariusp. 865
      90. To Nectariusp. 866
      91. To Lady Italicap. 872
      92. To Vincentiusp. 876
      93. From Paulinus and Therasiap. 911
      94. To Paulinus and Therasiap. 912
      95. To Olympiusp. 919
      96. To Olympiusp. 921
      97. To Bonifacep. 923
      98. To the Very Devout Italicap. 930
      99. To Donatusp. 932
      100. To Memorp. 934
      101. To Deogratiasp. 937
      102. From Nectariusp. 958
      103. To Nectariusp. 961
      104. To Victorianusp. 972
      105. To Fortunatusp. 979
      106. To Generosusp. 981
      107. From Dioscorusp. 982
      108. To Dioscorusp. 983
      109. To His Well-Beloved Brethren the Clergy, etc.p. 1005
      110. From Jeromep. 1007
      111. To Albina, Pinianus, and Melaniap. 1008
      112. To Alypiusp. 1010
      113. To Albinap. 1014
      114. To Probap. 1022
      115. To Probap. 1041
      116. To Volusianusp. 1043
      117. To Marcellinusp. 1044
      118. From Volusianusp. 1047
      119. From Marcellinusp. 1049
      120. To Volusianusp. 1051
      121. To Marcellinusp. 1065
      122. To Marcellinusp. 1078
      123. To Marcellinusp. 1082
      124. To the Inhabitants of Cirtap. 1089
      125. To Anastasiusp. 1092
      126. To Pelagiusp. 1097
      127. To Fortunatianusp. 1098
      128. To Proba and Julianap. 1109
      129. To Cæcilianusp. 1111
      130. From Evodiusp. 1120
      131. To Evodiusp. 1127
      132. From Evodiusp. 1130
      133. To Evodiusp. 1131
      134. To Marcellinus and Anapsychiap. 1143
      135. To Jeromep. 1145
      136. To Jeromep. 1163
      137. To Evodiusp. 1175
      138. From Jeromep. 1183
      139. To Donatusp. 1185
      140. To Oceanusp. 1191
      141. To Julianap. 1194
      142. To Bonifacep. 1202
      143. To Sixtusp. 1207
      144. To Cælestinep. 1209
      145. From Jeromep. 1211
      146. Honorius Augustus and Theodosius Augustus to Bishop Aureliusp. 1212
      147. Jerome to Alypius and Augustinp. 1213
      148. To Largusp. 1215
      149. To Feliciap. 1216
      150. To Cælestinep. 1220
      151. To Felicitas, Rusticus, etc.p. 1225
      152. To the Nunsp. 1227
      153. To Quintilianusp. 1236
      154. Augustin Designates his Successorp. 1237
      155. To Palatinusp. 1241
      156. To Proculus and Cylinusp. 1244
      157. To Bonifacep. 1246
      158. To Alypiusp. 1253
      159. To Honoratusp. 1255
      160. To Dariusp. 1263
      161. To Dariusp. 1265
      162. To the People of Madaurap. 1270
      163. To Ceretiusp. 1275
      164. To Possidiusp. 1276
      165. To Lampadiusp. 1278
      166. To Auxiliusp. 1280
      167. To Benenatusp. 1283
      168. To Sapidap. 1285
      169. To Nobiliusp. 1289
  8. The Confessions of St. Augustin: Index of Subjectsp. 1290
  9. Letters of St. Augustin: Index of Subjectsp. 1327
  10. Indexesp. 1332
    1. Index of Scripture Referencesp. 1333
    2. Greek Words and Phrasesp. 1340
    3. Hebrew Words and Phrasesp. 1344
    4. German Words and Phrasesp. 1345
    5. French Words and Phrasesp. 1346
    6. Index of Pages of the Print Editionp. 1347
  11. Related Booksp. 1348