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Confessions Of Saint Augustine
Confessions Of Saint Augustine
Confessions Of Saint Augustine
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Confessions Of Saint Augustine

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St Augustine’s ‘Confessions’ was written between AD 397-400. An autobiographical work, it was written in thirteen parts, each a complete text intended to be read aloud. Written in his early 40s, it documents the development of Augustine’s thought from childhood into his adult life – a life he considered in retrospect to be both sinful and immoral. He was in his early 30s before he converted to Christianity, but was soon ordained as a priest and became a bishop not long after.

‘Confessions’ not only documented his conversion but sought to offer guidance to others taking the same path. Considered to be the first Western autobiography to be written, Augustine’s work (including the subsequent ‘City of God’) became a major influence on Christian writers for the next 1,000 years and remains a much-valued contribution to Christian thinking.


This edition uses the classic translation from Latin by E.B. Pusey (1838) with a partial modernisation of the text to assist the modern reader.


LanguageEnglish
Release dateApr 11, 2016
ISBN9781848706200
Confessions Of Saint Augustine
Author

Augustine of Hippo

St. Augustine of Hippo (354–430) was a theologian, philosopher, and the bishop of Hippo Regius (in what is now Algeria) in North Africa. A convert to Catholicism, Augustine is one of the original four Doctors of the Church and helped lay the foundation of modern Christianity with his writings, which include Confessions, The City of God, and On Christian Doctrine.

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  • Rating: 4 out of 5 stars
    4/5
    Confessions. Saint Augustine. 2d Translated by Frank Sheed. 1992. And I Burned for your Peace; Augustine’s Confessions Unpacked. Peter Kreeft. 2016. Confessions was a fall sections for our great books club, and I just finished it! Not that I it should have taken me this long; I just read most of the books listed above as I read a few pages in Confessions two or three times a week until I finished it. It is a beautiful book, and I am so glad that I read it. To be honest, I am not sure I would have finished it had I not read Kreeft’s book along with it. He certainly did a good job of explaining St. Augustine. It was sort of like reading the Bible. I really enjoyed most of it, but Augustine does belabor the points he makes! He takes a long time to say anything. This is a spiritual autobiography, not a typical autobiography. Anyone interested in early Christian thought would do well to read this. I expect I will return to read some of the many parts I underlined
  • Rating: 5 out of 5 stars
    5/5
    One of the great works in philosophy and religion.
  • Rating: 5 out of 5 stars
    5/5
    If anyone struggles with desires within themselves and wonders why the struggle and if it can be overcome they need to read Confessions. The struggle has never changed and Augustine had to fight through his passions and his intellect to find trust and relief in Christ.
  • Rating: 4 out of 5 stars
    4/5
    A marvelous autobiography of a Church Father. How he coped with avoiding the "call" to God. He sought the truth in pganism, then Aristotelian philosophy, then Manichaeism. All the while relishing a sinner's life. Then he visited Milan, called upon Ambrose and began his conversion to Christianity. He portrays himself, warts and all, living with a mistress, his quest for easy living and money, only to be confronted by a voice telling him to read the Bible. It changes his life. He converts. He pursues Catholicism with devotion and eventually finds himself the Bishop of Hippo, ministering to the poor of all faiths. Quite a man.
  • Rating: 3 out of 5 stars
    3/5
    I know this is a "great" work of Christianity because I was told it was. But it did nothing for me. It seemed jumbled and erratic and hard to understand, despite the use of simple, easy language. It was more stream-of-consciousness that I excepted. I didn't enjoy reading about Augustine's life and struggles with sin. He was honest and that's rare from someone who because famous for their faith. I think this book can make a huge difference in many people's hearts - but for me, it was just not what I prefer to read. It was a bit too sentimental and full of angst for my rational tastes.
  • Rating: 5 out of 5 stars
    5/5
    This is a master work of religious philosophy. This was one of the first things I read which made me understand religion in the deeper sense.
  • Rating: 5 out of 5 stars
    5/5
    Fabulous feast. Who are you? God only knows, says Augustine reverently.
  • Rating: 4 out of 5 stars
    4/5
    The "Confessions" of Saint Augustine is a hard work to pin down--part conversion story, part apologetics text, part philosophical treatise, part Bible commentary. It is also a hard work to read. There are many points of interest within the text, but it is not something you just read straight through without a lot of stopping and thinking, and preferably some supplemental research. There were many times reading the book that I felt that my time would be better spent just reading hours of the Bible, and that I was trying to force myself to grapple with a seminary-level text without the prerequisite educational background. This is a vitally significant work in Christian history, to be sure; it lays out fundamental arguments against the Manichaeans, has been looked to by the Roman Catholic church in support of purgatory, and even influenced the philosophical writings of Descartes. However, this wide-ranging history is far beyond the scope of the book itself, and it almost needs its own commentary to be understood by the layperson. The Barnes and Noble edition contains a historical timeline, an introduction, endnotes, a brief essay on the Confessions' influence on later works (which I found to be the most helpful supplemental piece in the book and wish I had read it before the text), a selection of famous quotes responding to the text, and a few critical questions to consider in thinking about the work.
  • Rating: 3 out of 5 stars
    3/5
    Well, I'm finished with this book at last!I originally became interested in reading Confessions when I saw a special twelve years ago about the beginnings of Christianity, because I thought "Confessions" sounded like a juicy book. It's really not juicy at all, so it's a good thing I approached it interested in theology and not scandal by the time I finally got around to reading it. This time around, I mainly felt like it was important for me to read firsthand the philosophy that is so much a basis of Catholic thought.Like most books written in the middle ages, St. Augustine's would have benefited from a good editor. There were a lot of times where I felt he repeated himself, which is fine for a spiritual seeker's personal musings, but a bit annoying for an outside reader hundreds of years later. And even though he wrote his Confessions both to strengthen his understanding/relationship with God and to further the same for others, a lot of it really did feel like naval-gazing. Still, I found myself appreciating a LOT of Augustine's theology, such as his insistence that people could come to diverse interpretations of Scripture without any of them being "wrong" (take that, fundamentalists!). Indeed, Augustine's perception of Christianity seems a lot more open than the Catholic Church of today would lead you to believe, although the hierarchy HAS kept his puritan perceptions of sexuality fully intact. Thank God for that.
  • Rating: 5 out of 5 stars
    5/5
    Actually brings up the idea that some parts of the bible are to be understood metaphorically, rather than literally. Including Genesis. I always have big trouble with the way Augustine just "sent away" his mistress when he converted. Lots of agonizing over how much it hurt him, but not much on how it affected her. Seems to me he should have married her.
  • Rating: 5 out of 5 stars
    5/5
    Timeless autobiography showing how the Spirit of Christ drew this Church father to Himself.
  • Rating: 3 out of 5 stars
    3/5
    Read the whole thing as part of my church history course. It probably meant more to me reading it as an adult than it would have if I read it all the way through when I bought it in high school. A reminder that God's love is deeper than anything we can imagine.
  • Rating: 4 out of 5 stars
    4/5
    Considering that the style of Augie's work is completely and utterly impenetrable, this is actually a pretty decent read. Just come to it expecting circularity, meditation, rapturous theology and self-flagellation, and you'll come away impressed.
    Don't expect anything linear, and you'll be all the more impressed when he ends up, every now and then, out-Aristotling Aristotle with arguments of the (x-->y)&(y-->z)&(z-->p)&(p-->q); ~x is absurd; therefore q variety.
    Don't expect any modern 'you are a unique and special snowflake and your desires are good it's just that your parents/society/upbringing/schoolfriends/economic earning power have stunted you' self-help guff. It'd be nice to read someone more contemporary who's willing to admit that people do things wrong, all the time, and should feel really shitty for doing wrong things.
    Don't expect Aquinas. This is the hardest bit for me; if someone's going to talk about God I prefer that they be coldly logical about it. Augie goes more for the erotic allegory, self-abasement in the face of the overwhelming eternal kind of thing. No thanks.
    Finally, be aware that you'll need to think long and hard about what he says and why he says it when he does. Books I-IX are the ones you'll read as autobiography, and books X-XIII will seem like a slog. But it's all autobiography. Sadly for Augie, he doesn't make it easy for us to value the stuff he wants to convince us to value, which is the philosophy and theology of the later books. The structure, as far as I can tell, is to show us first how he got to believing that it was possible for him to even begin thinking about God (that's I-IX). X-XIII shows us how he goes about thinking about God, moving from the external world, to the human self in X and a bit of XI, to the whole of creation in XI and XII, to God himself in XIII. I have no idea if this is what he had in mind, but it roughly works out. That's all very intellectually stimulating, but it's still way more fun to read about his peccadilloes and everyday life in the fourth century.
  • Rating: 5 out of 5 stars
    5/5
    I really felt my soul physically grow as I read this book.
  • Rating: 4 out of 5 stars
    4/5
    The son of a pagan father, who insisted on his education, and a Christian mother, who continued to pray for his salvation, Saint Augustine spent his early years torn between the conflicting religions and philosophical world views of his time. His Confessions, written when he was in his forties, recount how, slowly and painfully, he came to turn away from the licentious lifestyle and vagaries of his youth, to become a staunch advocate of Christianity and one of its most influential thinkers, writers and advocates. A remarkably honest and revealing spiritual autobiography, the Confessions also address fundamental issues of Christian doctrine, and many of the prayers and meditations it includes are still an integral part of the practice of Christianity today.
  • Rating: 4 out of 5 stars
    4/5
    This book has been one of the slowest reads so far this year and took around 41 days to finish. My main struggle was with the language the book was written it. The underlying story was interesting, but there were so many extra words around everything. Especially in the first books, Augustine is constantly referencing back and forward between the past and the present and the relationship between his past actions and God. He regrets choices and actions that he took, but acknowledges that God was present in them and worked through them.
    The more I read, the more the underlying story of Augustine's journey became clear. It showed that his was a slow meandering journey to finding God.
    His mother, Monnica, is one of the main characters in the book, who is constantly praying to God to save her son. And her prayer is answered before her death, albeit not by many years.
    The last chapter ended by tying up the experience with an honest look at how Augustine was living in the present. He struggled with wanting to follow God in his heart, but also wanting to follow his own wills/passions. It is an encouraging insight into the life of such a well-known, influential Christian theologian and philosopher showing that he never attained perfection, but was reassuringly human.
  • Rating: 5 out of 5 stars
    5/5
    This book is very dear to me. I read "Confessions" in a very difficult personal time and quickly became overwhelmed by Augustines sincerity, intellect, and love for The Immutable Light. Augustine presents us with a very interesting time period in as where Christianity and Roman Paganism lie in juxtaposition. Besides Augustine's personal confessions, I enjoyed his examination of Genesis and his hefty discourse on time, or perhaps I should say the lack of the past and future. Rather than prattle on in the present, which has become past, I will urge you, reader, to introduce yourself to an author you most assuredly will hold very close to your heart.
  • Rating: 5 out of 5 stars
    5/5
    Has been called the greatest autobiography of all time.Exceedingly eloquent; the entire book is a prayer which reflects on the author's life and the work of God's grace within it.
  • Rating: 3 out of 5 stars
    3/5
    Powerful in its honesty, but also hard for me as a nonbeliever to read. The constant reference to God occurs not on the scale of once every page, but more like every other sentence. The effect is to make me skeptical of even the best parts, such as the brilliant discussion of the nature of time and the excruciatingly honest effort to understand the theft of the pears, when they end up being folded into Augustine's religious narrative. Yet the passion of Augustine's thought and the force of his writing is impossible to deny and those insights that do hold relevance beyond the Christian are presented powerfully here.
  • Rating: 4 out of 5 stars
    4/5
    Augustine's Confessions are his biography, and they contain a lot of his theological and philosophical thoughts, as well details of his surprisingly interesting life. He didn't become a Christian until later in life, first being a Manichean, an interesting gnostic religion which died out in the middle ages. He writes about the bad things he did, how he regrets them, and speculates on psychological reasons for human behavior.Augustine was fairly well educated, and the chapters where he muses over problems of time and memory are quite thought provoking. The book is notable for the frankness of the author, his perceptiveness, and his variety of internal struggles. The literary impact of this book has also been huge; as the reader progresses numerous phrases will stand out, either because they have entered the common idiom, or because there is something very poetical captured in them. This book is notable for so many reasons.
  • Rating: 4 out of 5 stars
    4/5

    I began reading this once years ago, but it failed to engage me and I put it aside. When I started again I couldn't understand my previous lack of interest. The work ranges from philosophical speculation to personal memoir, and each kind has it's appeal. I was surprised by how must variety of belief and opinion late antiquity held on so many topics. Some of the debates and issues Augustine describes sound shockingly contemporary, though put in different terms. The passages covering Augustine's personal life can be poignant, especially those concerning death.

    The scholarly consensus is that the Confessions was meant to be a preamble to a longer work: a detailed exegesis of the entirety of Christian scripture. The last three books cover the first chapter of Genesis, with careful attention given to an allegorical interpretation of the creation story. This is apparently as far Augustine ever got, thus adding to the long tradition of great, unfinished masterpieces.

  • Rating: 5 out of 5 stars
    5/5
    Gorgeously written, though I suppose Latin generally translates into very lovely prose. I loved the introspective wanderings into the human consciousness, and recommend the book to anyone, especially one who puts the saints on an unattainable pedestal--the holy have never seemed so human.
  • Rating: 5 out of 5 stars
    5/5
    A wonderful book that at once balances a true confession of a life without God with the awe and wonder of knowing and seeking the Almighty. Augustine masterfully recognizes God's hand in every part of his life, and he makes his reader want to seek that hand as well. A masterpiece in both a religious and literary sense.
  • Rating: 5 out of 5 stars
    5/5
    What can I even say about this book? I am standing too close to say anything sensible. Fortunately other people have written plenty of actual reviews.Memo to future me: the quote you're (I'm) usually looking for is book 10, chapter 36, first paragraph. "You know how greatly you have already changed me, you who first healed me from the passion for self-vindication, [...] you who subdued my pride by your fear and tamed my neck to your yoke? Now I bear that yoke, and it is light upon me, for this you have promised, and thus have you made it be. Truly, it was this but I did not know it when I was afraid to submit to it."
  • Rating: 5 out of 5 stars
    5/5
    Augustine's 'efficacious grace' inspired Reformation theologians such as Martin Luther and John Calvin. Augustine taught that Adam's guilt, as transmitted to his descendants, severely weakens, though does not destroy, the freedom of their will. Luther and Calvin took it one step further and said that Original Sin completely destroyed liberty. So we can thank him for helping open up the floodgates of what I perceive to be a huge part of what hell would be like: the overwhelmingly negative infatuation with ascetism. Meanwhile, Augustine's arguments against magic, differentiating it from miracle, were crucial in the early Church's fight against paganism and became a central thesis in the later denunciation of witches and witchcraft. In other words, he perhaps unintentionallly contributed to the burning alive of many innocent people.However, because it is impossible to separate Christianity form European intellectual tradition, we must (for me grudgingly so) acknowledge Augustine's positive role.1. in bringing Greek thought back into the Christian/European intellectual tradition.2. his writing on the human will and ethics would become a focus for later thinkers such as Schopenhauer and Nietzsche. 3. His extended meditation on the nature of time imfluenced even agnostics such as Bertrand Russell. 4. throughout the 20th century Continental philosophers like Husserl, Heidegger, Arendt and Elshtaing were inspired by Augustine's ideas on intentionality, memory, and language.5. Augustine's vision of the heavenly city has probably influenced the secular projects and traditions of the Enlightenment, Marxism, Freudianism and Eco-fundamentalism.Augustine was a medieval thinker who contributed many things, and we must understand he did live in a dark time. I admit his positive achievements (like contributing to my atheism) but we must also realize how his asceticism, fundamentalism and guilt-mongering contributed immensely to some of the darkest moments in history. 4.5 stars for being an important part of history and our understanding of it, whether Augustine's influence is seen as good, bad, or in-between.
  • Rating: 3 out of 5 stars
    3/5
    A classic work for its influence on Christian theology going forward, but hardly a pleasure read for anyone not a student of such or not keenly interested in early Christian lore. Non-religious at my best, I read it as an early example of autobiography and for the sake of its place in history; but the story of a man's search for himself and his quest for truth is something we all go through at some point in our quest for self-identity. In Augustine's case it is the story of an atheist brought to God, a journey that included the search for truth in many other directions before he resorted to religion. This was a very difficult read, a chore really, and it took me much longer than its page count warranted. I had to lean on Sparknotes quite a bit to help me navigate it. Merging neo-platonic philosophy with Christianity, Augustine argues that everyone and everything moves towards God, knowingly or not, as part of a quest to achieve near-perfect (only God is perfect) state of being. That is an essential message to be aware of and watching for if you've any hope of getting through this.The first nine parts are his biography, which serves as a sort of case study. This was the portion that satisfied my amateur interest. Augustine apologizes to God for every sin he can ever remember making, including some (e.g. crying incessantly as a babe) that he can't. Citing the evil sin of taking pride in his grammar lessons and rhetoric skills, etc. makes him sound almost a flagellant. Slightly more legitimate was the minor theft of fruit committed under peer pressure, and more philandering than was strictly warranted. Most peculiar to me was the supposed sin of taking pleasure in watching tragic drama, as he wonders where the pleasure came from to be entertained by tales of others' suffering, albeit fictional.The last four parts are increasingly obtuse as he lays out his theory of change that moves towards God. I could barely parse these chapters. The first explored memory, the next was on the nature of time, the next the biblical story of creation, and the last ... Sparknotes doesn't cover this one and it lost me so completely, I can't even hazard a guess at what it was addressing even though I read every word. The tenth chapter is also a discussion of temptations and gave me the sad impression that he had built a cage about himself, cutting himself off from every pleasure life has to offer and reducing his experience to mere survival. He writes that of course he knows he cannot permit anyone to dissuade him from this position. It's a typical tenet in any fundamentalist perspectives, this defining anyone who tries to talk you out of your beliefs as inherently evil, permitting your dismissal of their every argument without having to hear or consider (been there, done that, bought the Ayn Rand t-shirt - sold it back.) I have met a brilliant man, one who became deeply inhibited by the self-identity he arrived at.
  • Rating: 2 out of 5 stars
    2/5
    I profoundly disagree with Augustine's conceptualization of God/spirituality and truly wish he had kept his macho guilt to himself (our world would be so very different if he had). But his influence on Christian (and so U.S.) culture is undeniable, and so this is a good book to have read.
  • Rating: 5 out of 5 stars
    5/5
    Confessions of St. Augustine, Bishop of Hippo (free). Some books are best listened to, particularly ones translated into Elizabethan English from Latin. By listening, I'm able to cover more ground and not get bogged down in word choice, and I'm able to connect the streams of thought more seamlessly.

    I'd not read this classic, even though I long intended to "get around to it." Had it not been mentioned by Dallas Willard and Richard Foster as a great source for meditation and devotional (along with City of God which I will now read expediently), then I might not have gotten it done this year. Confessions is one of the first "Western" autobiographies and I was fascinated that it could have been written in the 1800s just as well as 398. Has the same raw quality of pre-20th-century memoirs that haven't been edited for their PC content and revisionism.

    Augustine lives somewhat of a privileged boyhood with good schooling, discipline, and a devout mother. He loves to sin, particularly struggling with lust and theft just for the sake of theft. As a teenager, Augustine joins a cult of Manicheans for 9 years. Like any cult, he finds it intellectually stifling-- he's discouraged from asking questions, or trying to use science or reason. The leaders he is under are not as well-educated as himself, and this makes it difficult. Many of the Manichee, like Mormons or JW's today, were devotees to the writings of Mani, but had not read all of his thoughts or understood them. There appear to be some appeals to astrology in Mani's writings, and the people Augustine is around don't really understand all of what they speak of. Among these were Faustus who was supposed to have all the answers, but Augustine finds generally disappointing. Nonetheless, Augustine finds their message liberating-- "it is not I who sin." Manicheans were dualists--Gnostics -- who believed that Jesus did not inhabit a physical body, and that our souls cannot be corrupted by what is done by our flesh. Even after Augustine rejects their teachings, he does not want to choose Scripture as Truth.

    So, Augustine remains fairly closely associated with Manichees while himself a professor of rhetoric both in Carthage and in Rome. Meanwhile, his mother is a devout Christian who prays earnestly for his salvation and implores him to repent.

    She follows him to Milan, where Augustine encounters Bishop Ambrose (whose own life seems fascinating), who Augustine respects; he attends every Sunday service. (I found some of the description of church life interesting, there appears to have been some struggles with what role wine should play in the life of the believer-- Ambrose apparently being opposed to Augustine's mother's use of wine in an act of worship.) Augustine is a philanderer, has a child by a "concubine" who he loves, but rejects in order to marry at his mother's behest. He generally hates married life and continues a life of adultery.

    Augustine converses with Simplicanius, spiritual father of Ambrose, who tells Augustine of Victorinus, a Roman philosopher and respected teacher of rhetoric in Rome, who toward the end of his life forsakes his career (it was illegal for Christians to teach rhetoric) to become a Christian. Augustine had read books translated by Victorinus, and this makes an impression on him.

    "But when that man of Thine, Simplicianus, related to me this of Victorinus, I was on fire to imitate him; for for this very end had he related it. But when he had subjoined also, how in the days of the Emperor Julian a law was made, whereby Christians were forbidden to teach the liberal sciences or oratory; and how he, obeying this law, chose rather to give over the wordy school than Thy Word, by which Thou makest eloquent the tongues of the dumb; he seemed to me not more resolute than blessed, in having thus found opportunity to wait on Thee only."



    Augustine also hears of Antony Eventually, Augustine has a conversion experience and repents.

    "I seized, opened, and in silence read that section on which my eyes first fell: 'Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; but put ye on the Lord Jesus Christ, and make not provision for the flesh, in concupiscence.' No further would I read; nor needed I: for instantly at the end of this sentence, by a light as it were of serenity infused into my heart, all the darkness of doubt vanished away."



    His son is baptised with him. His mother is jubilant, and dies some time afterwards.

    Modernly, Augustine's book is also seen as literature, with and it appears from reading around that modern scholars maintain that looking at his work from our modern lenses misses the overall purpose and meaning. Augustine's book is not some confession and testimony of a sinner, but rather his work was intended to convert Manicheans. After all, the biographical part ends in Book 9 and Augustine launches on a range of topics, including memory and the meaning of time. (Physics tells us that all moments in time already exists, and this is what I hear Augustine saying in Book 11.) It's plausible to me that his intended audience are Manichees since they were interested in times, planets, and creation as Augustine spends a great deal of time on these. He engaged in a lifelong battle against the Manichees in Hippo, and this work certainly seems part of his larger writings to that end. Augustine's philosophical musings are still of great interest today. I would like to read Brian Greene's take on his philosophy of time.

    Confessions really drives home the importance of Scripture to me; Augustine was 40 when he wrote it and knew the Scriptures well. Augustine took part in important church councils, and my understanding is that by the time of his ascension to Bishop, the accepted Western canon of scripture was already considered closed. I really enjoy how he writes/prays Scriptures when pouring his thoughts out. He prays the prayers of David, Jesus, Paul, etc. in relation to his own life and salvation. Opens every book with a heartfelt prayer/confession. I would like to read books on the theology of Augustine.

    It also inspires me to read more church history. People like Simplicanius could probably trace their spiritual lineage back to the Apostles. Christians like Antony were well-known in Augustine's circles, having also published works (Dallas Willard has a nice critique of Antony and the secular-sacred dichotomy that was probably popularized by Augustine's mention). What can we today learn from these and the controversies faced by the authors? Why aren't we Christians today more scholarly about our ancient heritage?

    5 stars out of 5, of course.
  • Rating: 5 out of 5 stars
    5/5
    Every time I start to get a little down on St. Augustine -- what with his invention of some pretty deplorable doctrines (ie original sin) -- I need to reread his Confessions. In fact, everybody should read his Confessions. It is an absolutely beautiful book! St. Augustine pours out his soul before God and all the world -- confessing his sins and telling the story of how he came to Christ, watching for the subtle movement of the Holy Spirit in all things and seeing God's guiding hand behind every event in his life. It's not often that you get to watch a sinner become a saint (literally!) -- read it!
  • Rating: 5 out of 5 stars
    5/5
    Absolutely fantastic. I've read it several times and will wear it out eventually.l

Book preview

Confessions Of Saint Augustine - Augustine of Hippo

Confessions of

Saint Augustine

based on the translation

by E. B. Pusey

WORDSWORTH CLASSICS

OF WORLD LITERATURE

This edition of Confessions of Saint Augustine first published by Wordsworth Editions Limited in 2016

Published as an ePublication 2016

ISBN 978 1 84870 620 0

Wordsworth Editions Limited

8B East Street, Ware, Hertfordshire SG12 9HJ

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For my husband

ANTHONY JOHN RANSON

with love from your wife, the publisher

Eternally grateful for your

unconditional love

Contents

Book 1

1. He admires God’s Majesty, and is inflamed with a deep desire of praising Him

2. Man has his being from God; and that God is in man, and man is in God

3. God is wholly everywhere, and is not by parts contained by the creation

4. An admirable description of God’s attributes

5. He prays for forgiveness of sins, and the Love of God

6. That he has received all blessings from God: and how he has been preserved by him

7. That even his infancy was subject to sin

8. A description of his childhood

9. The hatred children bear to learning, and their love to playing

10. How for his play he neglected his parents’ commandments

11. How he fell sick, and how, recovering, his baptism was deferred

12. He is forced to his book: which God turned to good purpose

13. With what studies he was chiefly delighted

14. Of the Greek and Latin tongues

15. His prayer to God

16. Against lascivious fables

17. The way of exercising youth in repeating and varying of verses

18. That men care more to observe the rules of grammar than the laws of God

19. How he was more careful to avoid barbarisms of speech, than corruption of manners

20. He thanks God for his benefits

Book 2

1. He enters upon the years and sins of his youth

2. He accuses his youth spent in the heat of lustfulness

3. Of his travels for his studies’ sake, and his parents’ purpose in it

4. How he robbed a pear-tree

5. No man sins, but provoked by some cause

6. All those things which under the show of good invite us to sin, are in God alone to be found true and perfect

7. He returns thanks to God for remitting these sins, and for keeping him from many others

8. What he loved in that his theft

9. Bad company is infectious

10. Whatsoever is good, is in God

Book 3

1. He is caught with love, which he hunted after

2. Of stage plays

3. His conversation with young lawyers

4. How Tully’s Hortensius provoked him to study philosophy

5. He undervalues the holy scriptures because of the simplicity of their style

6. How he was ensnared by the Manichees

7. The absurd doctrine of the Manichees

8. Heinous offences, and how punished

9. The difference that is between sins, and between the judgment of God and men

10. He speaks again of the fig-tree, and derides the Manichees’ foolish conceits about it

11. His mother’s dream

12. The answer his mother received from a bishop, concerning his conversion

Book 4

1. How long, and what ways, he seduced others

2. He teaches rhetoric, and despises a wizard who promised him the victory

3. Giving himself to astrology, he is reclaimed by an ancient physician

4. He relates the sickness and baptism of his friend, whom himself had affected with heresy; he grievously laments his death

5. Of tears in our prayers for, and bewailing of, the thing beloved

6. He tells with what great affection he loved his friend

7. The impatientness of grief constrains us to shift our dwellings

8. Time cures sorrow

9. The comparing of human friendship with divine

10. All beauty is from God, who is to be prayed for all

11. All things are created mutable in themselves, and immutable in God

12. Love of the creatures is not forbidden, provided that, in those which please us, God be loved

13. Love, whence it comes

14. Of his book, Fair and Fit

15. How his understanding being overshadowed with corporeal images, he could not discern the spiritual

16. The admirable aptness to learning, and the great understanding Saint Augustine had

Book 5

1. He stirs his own soul to praise God

2. God’s presence can no man avoid, seeing he is everywhere

3. Of Faustus the Manichee: and of astrologies

4. Only the knowledge of God makes happy

5. The rashness of Faustus, in teaching what he knew not

6. Faustus was eloquent by nature, rather than by art

7. He falls off from the Manichees

8. He takes a voyage to Rome, against the will of his mother

9. Of a shrewd fever that he fell into

10. His errors before receiving the doctrine of the gospel

11. How he compared the Manichees’ tenets with the Catholics’

12. The cunning tricks put at Rome by scholars upon their masters

13. He goes to Milan to teach rhetoric, and how Saint Ambrose there entertains him

14. Upon his hearing of Saint Ambrose, he by little and little falls off from his errors

Book 6

1. How Saint Augustine was neither Manichee, nor good Catholic

2. His mother is turned from her country superstitions

3. The employments and studies of Saint Ambrose

4. Of the letter and the spirit

5. Of the authority and necessary use of the Holy Bible

6. The misery of the ambitious, shown by the example of a beggar

7. He dissuades Alypius from his excessive delight in the games at the Circus

8. Alypius is taken with a delight of the sword-plays, which before he hated

9. Alypius apprehended on suspicion of thievery

10. Of the great integrity of Alypius, and of Nebridius’ coming

11. He deliberates what course of life he were best to take

12. A contention between Alypius and Saint Augustine, about marriage and single life

13. Augustine lays out for a wife

14. A new plot is laid and broken

15. How his old concubine goes away from him, and he gets another

16. Of the immortality of the soul

Book 7

1. How rejecting corporeal images, he began to know God to be incorporeal

2. Nebridius confutes the Manichees

3. Free will is the cause of sin

4. God cannot be compelled

5. He pursues his enquiries

6. Divinations made by the mathematicians are vain

7. He is miserably tortured in his enquiry after the root of evil

8. How the mercy of God at length relieved him

9. What he found in the books of the Platonists, agreeable to Christian doctrine

10. Divine things are more clearly discovered unto him

11. How creatures are, and yet are not

12. All that is, is good

13. All created things praise God

14. To a sober mind, some of God’s creatures are displeasing

15. How there is truth and falsehood in the creatures

16. All things are good, though to some things not fit

17. What things hinder us of God’s knowledge

18. Christ alone is the way to salvation

19. What he thought of Christ’s incarnation

20. Of divers books of the Platonists

21. What he found in the holy scriptures, which was not in the Platonists

Book 8

1. How being inflamed with the love of heavenly things, he goes to Simplicianus

2. How Victorinus, the famous orator, was converted

3. That God and his angels do rejoice the more, at the conversion of a greater sinner

4. Why we are more to rejoice in the conversion of a great sinner

5. What hindered his conversion

6. Ponticianus relates the life of Saint Anthony

7. He was out of love with himself upon this story

8. What he did in the garden

9. Why the mind is so slow to goodness

10. The will of man is various

11. The combat in him betwixt the spirit and the flesh

12. How he was converted by a voice

Book 9

1. He praises God’s goodness; and acknowledges his own wretchedness

2. He gives over his teaching of rhetoric

3. Verecundus lends them his country house

4. What things he wrote with Nebridius

5. Ambrose directs him what books to read

6. He is baptized at Milan

7. A persecution in the Church miraculously diverted

8. The conversion of Euodius. A discourse of his mother

9. His mother Monica’s carriage towards her husband. A description of a rare wife

10. Of a conference he had with his mother about the kingdom of heaven

11. Of the ecstasy and death of his mother

12. He laments his mother’s death

13. He prays for his dead mother

Book 10

1. The confessions of the heart

2. Secret things are known unto God

3. The confessions of our ill deeds, what it helps us

4. Of the great fruit of confession

5. That man knows not himself thoroughly: and knows not God but in a glass darkly

6. What God is, and how known

7. God is not to be found by any ability in our bodies

8. The force of the memory

9. The memory of divers sciences

10. Our senses convey things into our memory

11. The forms of things are in the soul

12. The memory of mathematicians

13. The memory of memory

14. How, when we are not glad, we call to mind things that have made us glad

15. We remember absent things also

16. There is a memory of forgetfulness also

17. A threefold power of memory

18. Of the remembrance

19. What remembrance is

20. All men desire blessedness

21. We also remember what we never had

22. True joy, is this blessed life

23. A blessed life; what, and where, it is

24. That the memory contains God too

25. In what degree of the memory God is found

26. Whereabouts God is to be found

27. How God draws us to himself

28. The misery of this life

29. Our hope is all in God

30. The deceitfulness of dreams

31. The temptation of eating and drinking

32. Of our delight in smelling

33. The pleasures taken in hearing

34. The enticements coming in by the eyes

35. Of our curiosity in knowing

36. The sin of pride

37. Praise and dispraise, how they move us

38. Virtue is endangered by vain-glory

39. Of self-love

40. His striving against sin

41. God and a lie cannot stand together

42. Angels cannot be our mediators

43. Christ alone is the all-sufficient intercessor

Book 11

1. Why we confess unto God who knows all

2. He asks to be delivered from his sins and errors, and to be guided unto true knowledge

3. He desires to understand the holy scriptures

4. The creatures proclaim God to be their creator

5. How the world was made of nothing

6. What manner of word the world was created by

7. The Son of God is the word co-eternal with the Father

8. The word of God is our teacher in everything

9. How the word of God speaks unto the heart

10. God’s will knows no beginning

11. God’s eternity not to be measured by the parts of time

12. What God did before the creation of the world

13. That before those times which God created, there was no time

14. Of the nature and three differences of time

15. No time can be said to be long

16. Of our measuring of times

17. Where time past, and to come, now are

18. How times past, and to come, are present now

19. He asks God, how future things are known

20. These three differences of times, how they are to be called

21. How time may be measured

22. He begs God to resolve a difficulty

23. He clears this question, what time is

24. It is time, by which we measure the movement of bodies

25. He prays again

26. Measuring the feet and syllables of a verse

27. He begins to resolve the earlier question, how we measure time

28. We measure times in our mind

29. How the mind lengthens out itself

30. He goes on in the same discourse

31. How God is known, and how the creature

Book 12

1. The difficulty of finding out the truth

2. That the heaven we see is but earth, in comparison with the heaven of heavens, which we see not

3. Of the darkness upon the face of the deep

4. Of the chaos, and what Moses called it

5. That this chaos is hard to conceive

6. Saint Augustine’s own thoughts about chaos

7. Heaven is greater than earth

8. Chaos was created out of nothing; and out of that, all things

9. What that heaven of heavens is

10. His desire to understand the scriptures

11. What he learnt of God

12. Of two creatures not within the compass of time

13. The nature of the heaven of heavens described

14. The depth of holy scripture

15. The difference between the creator and the creatures; some discourse on the heaven of heavens

16. Against those who deny divine truth, and of his own delight in it

17. What the names ‘heaven’ and ‘earth’ signify

18. Different expounders may understand the same text different ways

19. Of some particular apparent truths

20. He interprets Genesis i.1 differently

21. These words,‘the earth was void etc.’ variously understood

22. That the waters are also included under the names of heaven and earth

23. In interpreting holy scripture, truth is to be sought in a charitable fashion

24. Scripture is true, even if we do not understand its full scope or depth

25. We are not to break charity over a different exposition of scripture

26. What style is fit to write the scriptures in

27. Drawing from the fountain

28. How diversely this scripture is understood

29. How many ways a thing may be said to be first

30. The scriptures are to be searched, with respect for the writer

31. Truth is so to be received, whoever speaks it

32. He prays to obtain right meaning

Book 13

1. He calls upon God

2. Of the creatures’ dependency on their creator

3. All things are by the grace of God

4. God does not need the creatures; they do need Him

5. The Holy Trinity

6. Of the Spirit moving upon the waters

7. Of the working of the Holy Ghost

8. How God helps weak souls

9. Why the Spirit moved only upon the waters

10. All is of God’s gift

11. Of some impressions or resemblances of the Holy Trinity, that be in man

12. The water in baptism takes effect through the Holy Spirit

13. His devout longing for God

14. Our misery is comforted by faith and hope

15. By ‘firmament’ is meant scripture

16. God is unchangeable

17. What is meant by dry land, and by the sea

18. He continues his allegory, on the works of the creation

19. Our hearts are to be cleaned, that they may be capable of virtue; the allegory of the creation continued

20. An allegory upon the creation of spiritual things

21. An allegory upon the creation of birds and fishes; meaning by them such as have received the Lord’s supper, who are more perfect Christians than the merely baptized

22. Of regeneration by the Spirit; an allegory upon the creation of man

23. What things a Christian may judge of; an allegory upon man’s dominion over things created

24. An allegory upon ‘increase and multiply’

25. He compares the fruits of the earth to the duties of piety

26. The pleasure and profit to us from a good turn done to our neighbour

27. An allegory upon the fishes and the whales

28. ‘Very good’, why added last of all?

29. God’s works are good for ever

30. Against those who dislike God’s works

31. The godly allow that which is pleasing to God

32. He briefly sums up the works of God

33. How every creature ought to praise the creator

34. The order and various fruit of a Christian life

35. He prays for peace

36. Why the seventh day has no evening

37. When God shall rest in us

38. God beholds created things one way, and man another

Introduction

Augustine’s life

Augustine was born in 354 [CE] in Thagaste (in modern Algeria). His mother, Monica (Latin, Monnica), was a devout Christian; his father Patricius was a pagan who converted to Christianity on his deathbed. The family name, Aurelius, suggests they were Berber freedmen of the gens Aurelia, granted Roman citizenship by the Edict of Caracalla in 212. His mother may likewise have been of Berber origin, but Augustine’s first language is likely to have been Latin.

Augustine was sent to school at Madaurus, a small city about 30 km south of Thagaste. There he was a brilliant student in Latin, but never fully mastered Greek. More from lack of inclination than lack of talent, we suspect. At school he encountered pagan beliefs and practices, and records also his developing sense of sin, not least when he and some friends stole fruit they did not want from a nearby garden. They stole, he says, not because they were hungry, but ‘because it was not permitted’.

At 17, Augustine went to Carthage to continue his education in rhetoric. There he came across Cicero’s dialogue Hortensius (now lost), which left a lasting impression and sparked his interest in philosophy. During this period, Augustine left the Christian church to follow the Manichaean religion (see below). For a time he lived a hedonistic life, associating with young men who boasted of their sexual conquests. He describes himself ‘confessing’ to sins he had not committed, in order to win credibility and gain the approbation of his fellows (‘that I might not seem contemp­tible in proportion as I was innocent’). He also began an affair with a young woman whom he calls his concubine. We would prob­ably call her his mistress. This relationship lasted for over fifteen years, and she was the mother of his son Adeodatus (‘Given by God’). He never tells us the name of this woman.

For a while he ran a school of rhetoric in Carthage, but after struggling to overcome the unruliness of students in that city, he moved to set up a school in Rome. Here too, he was disappointed with the attitude of the students; not least with their attitude to paying his fees (which were payable, as a general rule, in arrears). He applied, successfully, for a post as rhetoric professor at the imperial court in Milan.

In Rome, Augustine had already turned away from Manich­aeism, and when he got to Milan, his mother, his own studies (in Neo­platonism), and his friend Simplicianus all urged him in the direction of Christianity. He was lukewarm at first, but after he came in contact with Ambrose, bishop of Milan, things changed. Augustine was impressed by Ambrose. He writes, ‘That man of God received me as a father would, and welcomed my coming as a good bishop should.’ He goes on, ‘And I began to love him . . . not at the first as a teacher of the truth, for I had entirely despaired of finding that in Your Church – but as a friendly man.’

In 385, Augustine’s mother arranged a marriage for him, and he therefore felt compelled to end his relationship with his lover. This was not a trivial decision. He was parting from the mother of his son, and was deeply hurt by the loss. He describes his heart as ‘racked, and wounded, and bleeding’. What follows is less credit­able. The proposed bride was only ten years old, so no marriage was possible for the next two years. Despite the fact that his rejected mistress had taken a vow of chastity, Augustine quickly took another concubine for the period until his fiancée came of age (though by the time she was of an age to marry, he had decided to remain celibate).

In summer 386, Augustine converted to Christianity, prompted by a voice he heard telling him to ‘take up and read’. He opened the Bible and read the first thing he saw, Saint Paul’s Epistle to the Romans, chapters 12 to 15 – where Paul outlines how the Gospel transforms believers. The precise point at which Augustine opened his Bible was Romans chapter 13, verses 13 and 14:

Not in rioting and drunkenness, not in chambering and wanton­ness, not in strife and envying, but put on the Lord Jesus Christ, and make no provision for the flesh to fulfill the lusts thereof.

Ambrose baptized Augustine, along with his son Adeodatus, in 387 in Milan. In the following year, Adeodatus and Augustine returned home to Africa, a journey marked by the death of Augustine’s mother at Ostia, as they prepared to embark. When Adeodatus, too, died, not long after, Augustine sold all his prop­erty, giving the money to the poor, and keeping only the family house, which he converted into a monastic foundation for himself and a group of friends.

In 391 Augustine was ordained priest in Hippo (modern Al­g­eria). He became a famous preacher, and was noted for opposing the Manichaean religion. In 395 he was made first coadjutor bishop, and then full bishop, of Hippo, a position he retained until his death in 430. He wrote the Confessions in 397-398, followed by The City of God (prompted by the sack of Rome by the Visigoths in 410).

Augustine as a person

In general, our picture of Augustine is that of a man who was charismatic, proud, competitive, above all, human. He was clearly an inspiring teacher; attractive to women and attracted by them. A man with a high regard for truth; not truth in the Christian sense in which things are true because passionately believed, but in the conventional secular sense of being true if supported by evidence. Not ‘true because believed’, but ‘believed because true’.

He does not try to conceal his faults; yet when he describes them, we find it hard to condemn him too strongly. We have seen this in the theft of the pears, and in his attempt to impress his fellows with sins he had not committed. When he eventually decides to convert to Christianity, he does it as quietly as possible, finishing his teaching term, and not offering lessons for the term following. This, he says, is to forestall malicious gossip about his motives. Fair enough. Is there also a touch of pride in not wanting to have his affairs discussed publicly at all? Quite possibly. But would we act so very differently? Sometimes, again, he poses questions which we find genuinely hard to answer. He has mentioned love of praise as a fault, so when he asks: ‘Can we do without praise?’ he clearly thinks we should be able to. But his next question is a bit of a poser: should we stop doing the praiseworthy things which elicit that praise?

Nowhere is Augustine’s humanity more evident than in his final exhortation to the reader.

Be not conformed to the world. Keep yourselves from it: the soul lives by avoiding what it dies by seeking . . . that is to say, the haughtiness of pride, the delight of lust, and the poison of curiosity, are the motions of a dead soul; for the soul dies not so as to lose all motion; it dies by forsaking the fountain of life, and so is taken up by this transitory world, and is conformed unto it.

Pride and lust are two of the seven deadly sins, but curiosity is not. Why include it here? We are taken back to an earlier passage, where he berates himself for precisely that quality _ for curiosity, for things which we might not find so very culpable. He says, for example, that he would not go to watch hare coursing, but if he is walking in the countryside, and passes someone hare coursing, he cannot walk on. He must stop and look. Likewise if his attention is caught by a spider spinning its web, or a lizard catching flies. Not such very serious faults as all that, we might think, and it is hard not to feel that the main reason for their inclusion at this point is that curiosity was something he regarded as a major flaw in himself. Whether or not we judge him as harshly as he judged himself, certainly we admire and like his self-criticism.

His writing has a directness and authenticity which are hard to resist. When Saint Paul talks about sex, you cannot help wondering if he has any real idea (from direct personal experience) what he is talking about. With Augustine the matter is not in doubt. He cannot conceal his liking for women (not that he tries), and does not deny that he finds them attractive. And, perhaps unusually for someone who comes to condemn sexual relations, he talks about women with respect: above all his mother; but also his concubine; and the girl he proposes to marry. And there is a happy ending (of sorts) when he eventually finds a position he can be comfortable with: it is not wrong to love the beauty of bodies, provided what we love is God in that beauty. Not much of Saint Paul there.

For everyone, and especially perhaps for the unbeliever, August­ine has an appeal shared by few others among the great names of the early church. His doubts and uncertainties, his hesitations, his weaknesses, his backslidings, are the doubts and uncertainties of countless people before and after him. The weaknesses he describes (pride, love of praise, lust) are shared by many people. He has doubts, but his doubts are very modern. Why do we confess to God, if He knows every­thing? If God in the beginning made heaven and earth, where did he make it? What did He make it out of? What was He doing before He made heaven and earth? Was there a ‘before’ at all? Did time exist before the creation? These are questions a theist would ask, and will ask. But apart from the question about confession, the same (or equivalent) questions can be and are asked by people who are not theists, who perhaps have had a theory of the origin of the universe explained to them, and found it raises as many questions as it answers.

Augustine as a writer, and Pusey’s translation

Augustine, as you might expect from a teacher of rhetoric, has a fine ear for the telling phrase: ‘the soul lives by avoiding what it dies by seeking.’ Or the people who ‘love their own opinion not because it is truth, but because it is theirs.’ The Latin he writes is straightforward, not archaic, so with a consciously archaic translation, such as Pusey’s, it has seemed to us legitimate to modernize it a little. There are three main elements to this modernization:

1. We have replaced ‘thee’ and ‘thou’ with ‘you’.

2. We have tried to avoid archaic verb forms (‘hath’, ‘hast’, ‘wast’, ‘wert’, etc).

3. We have reduced the number of initial capital letters. We have preserved the (almost universal) convention of using capitals for (the Christian) God, and for You, Your, Him, His (when these refer to the Christian God). But where Augustine refers to God as creator, or to God’s mercy, then we have used lower case for ‘creator’ and ‘mercy’.

In addition, in a very few cases (e.g. ‘cleave to’ in the sense of ‘hold fast to’) we have replaced a word which may be totally unfamiliar to the modern reader with a more familiar synonym.

A brief note on Manichaeism

Most people believe in good and evil, even if they do not believe in a God. For those who do believe in a God, and who want to believe in an all-powerful, good God, evil is a problem. If God is all-powerful, all-knowing, and cares about human beings, why is the world the way it is? Why so much suffering? God may possess any two of these attributes, we may feel, but not all three. The Christian answer to this is that suffering is the result of free will and human sin. A more radical solution is to abandon the belief that there is only one God.

Manichaeism (named after its third-century founder Mani) ex­plains the evil in the world by saying there is not one god, but two: a good god and an evil god. The world is a struggle between good (the spiritual world of light) and evil (the material world of darkness). Light is gradually removed from the world of matter and returned to the world of light whence it came.

In Mani’s teaching, God is powerful, but not omnipotent. He is opposed by the semi-eternal evil power (Satan). Humanity, the world and the soul result from the battle between God’s proxy, Primal Man, and Satan. The human person is seen as a battle­ground for these powers. So evil is the result of a flawed creation for which the good God is not responsible.

For the Christian church, much of the fourth century [CE] was taken up with defining and establishing creeds and beliefs; a lengthy proceeding, since it involved defining what was heresy and what was not. Manichaeism was one among the variants on Christianity which found support for a time, and was briefly the main rival to Christianity in the competition to replace paganism.

Saint Augustine dates

354: Augustine born at Thagaste, in N. Africa

365: Sent to school at Madaurus

371: Goes to Carthage to continue education in rehetoric

373: Begins relationship with his concubine

373-74: Teaches grammar at Thagaste

375: Moves to Carthage; disappointed by his encounter with Faustus, the Manichaean bishop

383-84: Moves first to Rome, then to Milan

385: Ends his relationship with his concubine

386: Converts to Christianity

387: Is baptized by Ambrose, bishop of Milan

391: Is ordained priest in Hippo, back in N. Africa

395: Becomes bishop of Hippo, and remains bishop there until his death

397-98: Writes the Confessions

410: Sack of Rome by the Vizigoths. In response, Saint Augustine writes the City of God (Civitas Dei)

430: Death of Saint Augustine

[All dates CE]

Confessions

Book 1

1. He admires God’s Majesty, and is inflamed with a deep desire of praising Him

Great are You, O Lord, and greatly to be praised; great is Your power, and Your wisdom infinite. And You would man praise; man, but a particle of Your creation; man, that bears about him his mortality, the witness of his sin, the witness that You resist the proud: yet would man praise You; he, but a particle of Your creation. You awake us to delight in Your praise; for You made us for Yourself, and our heart is restless, until it repose in You. Grant me, Lord, to know and understand which is first, to call on You or to praise You? And, again, to know You or to call on You? For who can call on You, not knowing You? For he that knows You not, may call on You as other than You are. Or is it rather, that we call on You that we may know You? But how shall they call on Him in whom they have not believed? Or how shall they believe without a preacher? And they that seek the Lord shall praise Him: for they that seek shall find Him, and they that find shall praise Him. I will seek You, Lord, by calling on You; and will call on You, believing in You; for to us have You been preached. My faith, Lord, shall call on You, which You have given me, wherewith You have inspired me, through the incarnation of Your Son, through the ministry of the preacher.

2. Man has his being from God; and that God is in man, and man is in God

And how shall I call upon my God, my God and Lord, since, when I call for Him, I shall be calling Him to myself? And what room is there within me, whither my God can come into me? Whither can God come into me, God who made heaven and earth? Is there, indeed, O Lord my God, anything in me that can contain You? Do then heaven and earth, which You have made, and wherein You have made me, contain You? Or, because nothing which exists could exist without You, does therefore whatever exists contain You? Since, then, I too exist, why do I seek that You should enter into me, who were not, were You not in me? Why? Because I am not gone down in hell, and yet You are there also. For if I go down into hell, You are there. I could not be then, O my God, could not be at all, were You not in me; or, rather, unless I were in You, of whom are all things, by whom are all things, in whom are all things? Even so, Lord, even so. Whither do I call You, since I am in You? Or whence can You enter into me? For whither can I go beyond heaven and earth, that thence my God should come into me, who has said, I fill the heaven and the earth.

3. God is wholly everywhere, and is not by parts contained by the Creation

Do the heaven and earth then contain You, since You fill them? Or do You fill them and yet overflow, since they do not contain You? And whither, when the heaven and the earth are filled, pour You forth the remainder of Yourself? Or have You no need that anything contain You, who contain all things, since what You fill You fill by containing it? For the vessels which You fill uphold You not, since, though they were broken, You were not poured out. And when You are poured out on us, You are not cast down, but You uplift us; You are not dissipated, but You gather us. But You who fill all things, fill You them with Your whole self? Or, since all things cannot contain You wholly, do they contain part of You? And all at once the same part? Or each its own part, the greater more, the smaller less? And is, then, one part of You greater, another less? Or are You wholly everywhere, while nothing contains You wholly?

4. An admirable description of God’s attributes

What are You then, my God? What, but the Lord God? For who is Lord but the Lord? Or who is God save our God? Most highest, most good, most potent, most omnipotent; most merci­ful, yet most just; most hidden, yet most present; most beautiful, yet most strong; stable, yet incomprehensible; unchangeable, yet all-changing; never new, never old; all-renewing, and bringing age upon the proud, and they know it not; ever working, ever at rest; still gathering, yet nothing lacking; supporting, filling, and overspreading; creating, nourishing, and maturing; seeking, yet having all things. You love, without passion; are jealous, without

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