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Augustine, Saint, Bishop of Hippo (345-430)
(Outler Translation)

Contents

Augustine's Testimony Concerning The Confessions

Book I

Chapter I
He Proclaims the Greatness of God, Whom He Desires to Seek and Invoke, Being Awakened by Him.
Chapter II
That the God Whom We Invoke is in Us, and We in Him.
Chapter III
Everywhere God Wholly Filleth All Things, But Neither Heaven nor Earth Containeth Him.
Chapter IV
The Majesty of God is Supreme, and His Virtues Inexplicable
Chapter V
He Seeks Rest in God, and Pardon of His Sins.
Chapter VI
He Describes His Infancy, and Lauds the Protection and Eternal Providence of God.
Chapter VII
He Shows by Example That Even Infancy is Prone to Sin.
Chapter VIII
That When a Boy he Learned to Speak, not by any set Method, but From the Acts and Words of His Parents.
Chapter IX
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.
Chapter X
Through a Love of Ball-Playing and Shows, He Neglects His Studies and the Injunctions of His Parents
Chapter XI
Siezed by Disease, His Mother Being Troubled, He Earnestly Demands Baptism, Which on Recovery is Postponed—His Father not as yet Believing in Christ.
Chapter XII
Being Compelled, He Gave His Attention to Learning; But Fully Acknowledges That This was the Work of God.
Chapter XIII
He Delighted in Latin Studies and the Empty Fables of the Poets, but Hated the Elementss of Literature and the Greek Language.
Chapter XIV
Why he Despised Greek Literature, and Easily Learned Latin.
Chapter XV
He Entreats God, that Whatever Useful Things he Learned as a Boy May be Dedicated to Him.
Chapter XVI
He Disapproves of the Mode of Educating Youth, and he Points out why Wickedness is Attributed to the Gods by the Poets.
Chapter XVII
He Continues on the Unhappy Method of Training Youth in Literary Subjects.
Chapter XVIII
Men Desire to Observe the Rules of Learning, but Neglect the Eternal Rules of Everlasting Safety.

Book II

Chapter I
He Deplores the Wickedness of His Youth.
Chapter II
Stricken With Exceeding Grief, He Remembers the Dissolute Passions in Which, in His Sixteenth Year, He Used to Indulge.
Chapter III
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 Chastitiy.
Chapter IV
He Commits Theft With His Companions, Not Urged on by Poverty, but From a Certain Distaste of Well-Doing
Chapter V
Concerning the Motives to Sin, Which are not in the Love of Evil, but in the Desire of Obtaining the Property of Others.
Chapter VI
Whe He Delighted in that Theft, When all Things Which Under the Appearance of Good Invite to Vice are True and Perfect in God Alone.
Chapter VII
He Gives Thanks to God for the Remission of His Sins, and Reminds Everyone that the Supreme God mya have Preserved Us from Greater Sins.
Chapter VIII
In His Theft He Loved the Company of his Fellow-Sinners.
Chapter IX
It was a Pleasure to Him Also to Laugh When Seriously Deceiving Others.
Chapter X
With God There is True Rest and Life Unchanging.

Book III

Chapter I
Deluded by an Insane Love, He, Though Foul and Dishonourable, Desires to be Thought Elegant and Urbane.
Chapter II
In Public Spectacles He is Moved by an Empty Compassion. He is Attacked by a Troublesome Spiritual Disease.
Chapter III
Not Even When at Church Does he Suppress His Desires. In the School of Rhetoric He Abhors the Acts of the Subverters.
Chapter IV
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.
Chapter V
He Rejects the Sacred Scriptures as too Simple, and as not to be Compared With the Dignity of Tully.
Chapter VI
Deceived by His Own Fault, He Falls Into the Errors of the Manichaeans, who Gloried in the True Knowledge of God and in a Thorough Examination of Things.
Chapter VII
He Attacks the Doctrine of the Manichaeans Concerning Evil, God, and the Righteousness of the Patriarchs.
Chapter VIII
He Argues Against the Same as to the Reason of Offences.
Chapter IX
That the Judgment of God and Men, as to Human Acts of Violence, is Different.
Chapter X
He Reproves the Triflings of the Manichæans as to the Fruits of the Earth.
Chapter XI
He Refers to the Tears, and the Memorable Dream Concerning Her Son, Granted by God to His Mother.
Chapter XII
The Excellent Answer of the Bishop When Referred to by His Mother as to the Conversion of Her Son.

Book IV

Chapter I
Concerning that Most Unhappy Time in Which He, Being Deceived, Deceived Others; and Concerning the Mockers of His Confession.
Chapter II
He Teaches Rhetoric, the Only Thing He Loved, and Scorns the Soothsayer, who Promised Him Victory.
Chapter III
Not Even the Most Experienced Men Could Persuade Him of the Vanity of Astrology, to Which He was Devoted.
Chapter IV
Sorely Distressed by Weeping at the Death of His Friend, He Provides Consolation for Himself.
Chapter V
Why Weeping is Pleasant to the Wretched.
Chapter VI
His Friend Being Snatched Away by Death, He Imagines that He Remains Only as Half.
Chapter VII
Troubled by Restlessness and Grief, He Leaves His Country a Second Time for Carthage.
Chapter VIII
That His Grief Ceased by Time, and the Consolation of Friends.
Chapter IX
That the Love of a Human Being, However Constant in Loving and Returning Love, Perishes; While He who Loves God Never Loses a Friend
Chapter X
That All Things Exist That They may Perish, and That we are not Safe Unless God Watches Over Us.
Chapter XI
That Portions of the World are not to be Loved; but that God, Their Author, is Immutable, and His Word Eternal.
Chapter XII
Love is not Condemned, but Love in God, in Whom There is Rest Through Jesus Christ, is to be Preferred.
Chapter XIII
Love Originates From Grace, and Beauty Enticing Us.
Chapter XIV
Concerning the Books Which He Wrote "On the Fair and Fit," Dedicated to Hierius.
Chapter XV
While Writing, Being Blinded by Corporeal Images, He Failed to Recognise the spiritual Nature of God.
Chapter XVI
He Very Easily Understood the Liberal Arts and the Categories of Aristotle, but Without True Fruit.

Book V

Chapter I
That It Becomes the Soul to Praise God, and to Confess Unto Him.
Chapter II
On the Vanity of Those Who Wished to Escape the Omnipotent God.
Chapter III
Heaving Heard Faustus, the Most Learned Bishop of the Manichaeans, He Discerns that God, the Author both of Things Animate and Inanimate, Chiefly has Care for the Humble.
Chapter IV
That the Knowledge of terrestrial and Celestial Things does not Give Happiness, but the Knowledge of God Only.
Chapter V
Of Manichaeus Pertinaciously Teaching False Doctrines, and Proudly Arrogating to Himself the Holy Spirit.
Chapter VI
Faustus was Indeed an Elegant Speaker, but knew Nothing of the Liberal Sciences.
Chapter VII
Clearly seeing the fallacies of the Manichaeans, he retires from them, being remarkably aided by God.
Chapter VIII
He sets out for Rome, his mother in vain lamenting it.
Chapter IX
Being attacked by fever, he is in great danger
Chapter X
When he had left the Manichaeans, he retained his depraved opinions concerning sin and the origin of the saviour.
Chapter XI
Helpidius disputed well against the Manichaeans as to the authenticity of the New Testament.
Chapter XII
Professing rhetoric at Rome, he discovers the fraud of his scholars.
Chapter XIII
He is sent to Milan, that he, about to teach rhetoric, may be known by Ambrose.
Chapter XIV
Having heard the bishop, he percieves the force of the Catholic faith, yet doubts, after the manner of the modern academics.

Book VI

Chapter I
His mother having followed him to Milan, declares that she will not die before her son shall have embraced the Catholic faith.
Chapter II
She, on the prohibition of Ambrose, abstains from honouring the memory of the Martyrs.
Chapter III
As Ambrose was occupied with business and study, Augustin could seldom consult him concerning the Holy Scriptures.
Chapter IV
He recognises the falsity of his own opinions, and commits to memory the saying of Ambrose.
Chapter V
Faith is the basis of human life; man cannot discover that truth which holy scripture has disclosed.
Chapter VI
On the source and cause of true joy,—the example of the joyous beggar being adduced.
Chapter VII
He leads to reformation his friend Alypius, seized with madness for the Circensian games.
Chapter VIII
The same when at Rome, being led by others into the Amphitheatre, is delighted with the Gladitorial games.
Chapter IX
Innocent Alypius, being apprehended as a thief, is st at liberty by the cleverness of an architecht.
Chapter X
The wonderful integrity of Alypius in judgment. the lasting friendship of Nebridius with Augustin.
Chapter XI
Being troubled by his grievous errors, he meditates entering on a new life.
Chapter XII
Discussion with Alypius concerning a life of celibacy.
Chapter XIII
Being urged by his mother to take a wife, he sought a maiden that was pleasing unto him.
Chapter XIV
The design of establishing a common household with his friends is speedily hindered.
Chapter XV
He dismisses one mistress, and chooses another.
Chapter XVI
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.

Book VII

Chapter I
He regarded not god indeed under the form of a human body, but as a corporeal substance diffused through space.
Chapter II
The disputation of Nebridius against the Manichaeans, on the question "Whether God be corruptible or incorruptible."
Chapter III
That the cause of evil is the free judgment of the will.
Chapter IV
That God is not corruptible, who, if he were, would not be God at all.
Chapter V
Questions concerning the origin of evil in regard to God, who, since he is the chief god, cannot be the cause of evil.
Chapter VI
He refutes the Divinations of the astrologers, deduced from the constellations.
Chapter VII
He is severely exercised as to the origin of evil.
Chapter VIII
By God's assistance he by degrees arrives at the truth.
Chapter IX
He compares the doctrine of the Platonists concerning the Logos with the much more excellent doctrine of Christianity.
Chapter X
Divine things are the more clearly manifested to him who withdraws into the recesses of his heart.
Chapter XI
That creatures are mutable and God alone immutable.
Chapter XII
Whatever things the good God has created are very good.
Chapter XIII
It is meet to praise the creator for the good things which are made in Heaven and Earth.
Chapter XIV
Being displeased with some part of God's creation, he conceives of two original substances.
Chapter XV
Whatever is, owes its being to God.
Chapter XVI
Evil arises not from a substance, but from the perversion of the will.
Chapter XVII
Above his changeable mind, he discovers the unchangeable author of truth.
Chapter XVIII
Jesus Christ, the mediator, is the only way of safety.
Chapter XIX
He does not yet fully understand the saying of John, that "the word was made flesh."
Chapter XX
He Rejoices that he proceeded from Plato to the HOly Scriptures, and not the reverse.
Chapter XXI
What he found in the sacred books which are not to be found in Plato.

Book VIII

Chapter I
He, now given to divine things, and yet entangled by the lusts of love, consults simplicanus in reference to the renewing of his mind.
Chapter II
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
Chapter III
That God and the Angels rejoice more on the return of one sinner than of many just persons.
Chapter IV
He shows by the example of victorinus that there is more joy In the conversion of nobles.
Chapter V
Of the causes which alienate us from God.
Chapter VI
Pontitainus' account of Antony, the founder of monachism, and of some who imitated him.
Chapter VII
He deplores his wretchedness, that having been born thirty-two years, he had not yet found out the truth.
Chapter VIII
The conversation with Alypius being ended, he retires to the garden whither his friend follows him.
Chapter IX
That the mind commandeth the mind, but it willeth not entirely.
Chapter X
He refutes the opinion of the Manichaeans as to two kinds of minds,—one good and the other evil.
Chapter XI
In what manner the spirit struggled with the flesh, that it might be freed from the bondage of vanity.
Chapter XII
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.

Book IX

Chapter I
He praises God, the author of safety, and Jesus Christ, the redeemer, acknowledging his own wickedness.
Chapter II
As his lungs were affected, he meditates withdrawing himself from public favour.
Chapter III
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.
Chapter IV
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.
Chapter V
at the recommendation of Ambrose, he reads the prophecies of Isaiah, but does not understand them.
Chapter VI
He is baptized at Milan with Alypius and his son Adeodatus. the book "De Magistro."
Chapter VII
Of the Church hymns instituted at Milan; of the Ambrosian Persecution raised by Justina; and of the discovery of the bodies of two martyrs.
Chapter VIII
Of the conversion of Evodius, and the death of his mother whin returning with him to Africa; and whose education he tenderly relates.
Chapter IX
He describes the praiseworthy habits of his mother; her kindness towards her husband and her sons.
Chapter X
A conversation he had with his mother concerning the kindom of heaven.
Chapter XI
His mother, attacked by fever, dies at Ostia.
Chapter XII
How he mourned his dead mother.
Chapter XIII
He entreats God for her sins, and admonishes his readers to remember her piously.

Book X

Chapter I
In God alone is the hope and joy of man.
Chapter II
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.
Chapter III
He who confesseth rightly unto God best knoweth himself.
Chapter IV
That in his confessions he may do good, he considers others.
Chapter V
That man knoweth not himself wholly.
Chapter VI
The love of God, in his nature superior to all creatures, is acquired by the knowledge of the senses and the exercise of reason.
Chapter VII
That God is to be found neither from the powers of the body nor of the soul.
Chapter VIII
Of the nature and the amazing power of memory.
Chapter IX
Not only things, but also literature and images, are taken from the memory, and are brought forth by the act of remembering.
Chapter X
Literature is not introduced to the memory through the senses, but is brought forth from its more secret places.
Chapter XI
What it is to learn and to think.
Chapter XII
on the recollection of things mathematical.
Chapter XIII
Memory retains all things.
Chapter XIV
Concerning the manner in which joy and sadness may be brought back to the mind and memory.
Chapter XV
In memory there are also images of things which are absent.
Chapter XVI
The privation of memory is forgetfulness.
Chapter XVII
God cannot be attained unto by the power of memory, which beasts and birds possess.
Chapter XVIII
A thing when lost could not be found unless it were retained in the memory.
Chapter XIX
What it is to remember.
Chapter XX
We should not seek for God and the Happy life unless we had known it.
Chapter XXI
How a happy life may be retained in the memory.
Chapter XXII
A happy life is to rejoice in God, and for God.
Chapter XXIII
All wish to rejoice in the truth.
Chapter XXIV
He who finds truth, finds God.
Chapter XXV
He is glad that God dwells in his memory.
Chapter XXVI
God everywhere answers those who take counsel of him.
Chapter XXVII
He grieves that he was so long without God.
Chapter XXVIII
On the misery of human life.
Chapter XXIX
All hope is in the mercy of God.
Chapter XXX
Of the perverse images of dreams, which he wishes to have taken away.
Chapter XXXI
About to speak of the temptations of the lust of the flesh, he first complains of the lust of eating and drinking.
Chapter XXXII
Of the charms of perfumes which are more easily overcome.
Chapter XXXIII
He Overcame the pleasures of the ear, although in the church he frequently delighted in the song, not in the thing sung.
Chapter XXXIV
Of the very dangerous allurements of the eyes; on account of beauty of form, God, the creator, is to be praised.
Chapter XXXV
Another kind of temptation is curiosity, which is stimulated by the lust of the eyes.
Chapter XXXVI
A third kind is "pride," which is pleasing to man, not to God.
Chapter XXXVII
He is forcibly goaded on by the love of praise.
Chapter XXXVIII
Vain-glory is the highest danger.
Chapter XXXIX
Of the vice of those who, while pleasing themselves, displease God.
Chapter XL
The only safe resting-place for the soul is to be found in God.
Chapter XLI
Having conquered his triple desire, he arrives at salvation.
Chapter XLII
In what manner many sought the mediator.
Chapter XLIII
That Jesus Christ, at the same time God and man, is the true and most efficacious mediator.

Book XI

Chapter I
By confession he desires to stimulate towards God his own love and that of his readers.
Chapter II
He begs of God that through the Holy Scriptures he may be led to truth.
Chapter III
He begins from the creation of the world—not understanding the Hebrew text.
Chapter IV
Heaven and Earth cry out that they have been created by God.
Chapter V
God created the world not from any certain matter, but In his own word.
Chapter VI
He did not, however, create it by sounding and passing word.
Chapter VII
By his co-eternal word he speaks, and all things are done.
Chapter VIII
That word itself is the beginning of all things, in the which we are instructed as to evangeelical truth.
Chapter IX
Wisdom and the beginning.
Chapter X
The rashness of those who inquire what God did before he created Heaven and Earth.
Chapter XI
They who ask this have not as yet known the eternity of God, which is exempt from the relation of time.
Chapter XII
What God did before the creation of the world.
Chapter XIII
Before the times created by God, times were not.
Chapter XIV
Neither time past nor future, but the present only, really is.
Chapter XV
There is only a moment of present time.
Chapter XVI
Time can only be perceived or measured while it is passing.
Chapter XVII
Nevertheless there is time past and future.
Chapter XVIII
Past and future times cannot be thought of but as present.
Chapter XIX
We are ignorant in what manner God teaches future things.
Chapter XX
In what manner time may properly be designated.
Chapter XXI
How time may be measured.
Chapter XXII
He prays God that he would explain this most entangled enigma.
Chapter XXIII
That time is a certain extension.
Chapter XXIV
That time is not a motion of a body which we measure by time.
Chapter XXV
He calls on God to enlighten his mind.
Chapter XXVI
We measure longer events by shorter in time.
Chapter XXVII
Times are measured in proportion as they pass by.
Chapter XXVIII
Time in the human mind, which expects, considers, and remembers.
Chapter XXIX
That human life is a distraction, but that through the mercy of God he was intent on the prize of his heavenly calling.
Chapter XXX
Again he refutes the empty qquestion, "What did God before the creation of the world?"
Chapter XXXI
How the Knowledge of God differs from that of Man.

Book XII

Chapter I
The Discovery of Truth is Difficult, but God Has promised that he who seeks shall find.
Chapter II
Of the double heaven,—the visible, and the heaven of heavens.
Chapter III
Of the Darkness upon the deep, and of the invisible and formless earth.
Chapter IV
From the Formlessness of matter, the beautiful world has arisen.
Chapter V
What may have been the form of matter.
Chapter VI
He confesses that at one time he himself thought erroneously of matter.
Chapter VII
Out of nothing God made heaven and earth.
Chapter VIII
Heaven and Earth were made "In the beginning;" afterwards the world, during six days, from shapeless matter.
Chapter IX
That the Heaven of Heavens was an Intellectual creature, but that the Earth was invisible and formless before the days that it was made.
Chapter X
He begs of God that he may live in the true light, and may be instructed as to the mysteries of the sacred books.
Chapter XI
What may be discovered to him by God.
Chapter XII
From the formless Earth God created another Heaven and a visible and formed Earth.
Chapter XIII
Of the intellectual Heaven and formless Earth, out of which, on another day, the firmament was formed.
Chapter XIV
Of the depth of the Sacred Scripture, and itS enemies.
Chapter XV
He argues against adversaries concerning the Heaven of Heavens.
Chapter XVI
He wishes to have no intercourse with those who deny divine truth.
Chapter XVII
He mentions five explanations of the words of Genesis I.
Chapter XVIII
What error is harmless in sacred scripture.
Chapter XIX
He enumerates the things concerning which all agree.
Chapter XX
Of the words, "in the beginning," Variously understood.
Chapter XXI
Of the explanation of the words, "The Earth was invisible."
Chapter XXII
He discusses whether matter was from eternity, or was made by God.
Chapter XXIII
Two kinds of disagreements in the books to be explained.
Chapter XXIV
Out of the many true things, it is not asserted confidently that Moses understood this or that.
Chapter XXV
It behoves interpreters, when disagreeing concerning obscure places, to regard God the author of truth, and the rule of charity.
Chapter XXVI
What he might have asked of God had he been enjoined to write the Book of Genesis.
Chapter XXVII
The style of speaking in the Book of Genesis is simple and clear.
Chapter XXVIII
The words, "In the beginning," and, "The Heaven and the Earth," are differently understood.
Chapter XXIX
Concerning the opinion of those who explain it "At first he made."
Chapter XXX
In the great diversity of opinions, it becomes all to unite charity and divine truth.
Chapter XXXI
Moses is supposed to have perceived whatever of truth can be discovered in his words.
Chapter XXXII
First, the sense of the writer is to be discovered, then that is to be brought out which divine truth intended.

Book XIII

Chapter I
He calls upon God, and proposes to himself to worship him.
Chapter II
All creatures subsist from the plenitude of divine goodnss.
Chapter III
Genesis I. 3,—of "Light,"—He understands as it is seen in the spiritual creature.
Chapter IV
All things have been created by the grace of God, and are not of him as standing need of created things.
Chapter V
He recognises the Trinity in the first two verses of Genesis.
Chapter VI
Why the Holy Ghost should have been mentioned after the mention of Heaven and Earth.
Chapter VII
That the Holy Spirit brings us to God.
Chapter VIII
That nothing whatever, short of God, can yield to the rational creature a happy rest.
Chapter IX
Why the Holy Spirit was only "Borne over" the waters.
Chapter X
That nothing arose save by the gift of God.
Chapter XI
That the symbols of the Trinity in man, to be, to know, and to will, are never thoroughly examined.
Chapter XII
Allegorical explanation of Genesis, Chapter I, concerning the origin of the church and its worship.
Chapter XIII
That the renewal of man is not completed in this world.
Chapter XIV
that out of the children of the night and of the darkness, childred of the light and day are made.
Chapter XV
Allegorical explanation of the firmament and upper works, Ver. 6.
Chapter XVI
That no one but the unchangeable light kows himself.
Chapter XVII
Allegorical explanation of the sea and the fruit-bearing earth—verses 9 and 11.
Chapter XVIII
Of the lights and stars of Heaven—of day and night, ver. 14.
Chapter XIX
All men should become lights in the firmament of Heaven.
Chapter XX
Concerning reptiles and flying creatures (ver. 20),—the sacrament of baptism being regarded.
Chapter XXI
Concerning the living soul, birds, and fishes (Ver. 24),—the sacrament of the eucharist being regarded.
Chapter XXII
He explains the divine image (ver. 26.) of the renewal of the mind.
Chapter XXIII
That to have power over all things (ver. 26) is to judge spiritually of all.
Chapter XXIV
Why God has blessed men, fishes, flying creatures, and not herbs and the other animals.
Chapter XXV
He explains the fruits of the Earth (ver. 29) of Works of mercy.
Chapter XXVI
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.
Chapter XXVII
Many are ignorant as to this, and ask for miracles, which are signified under the names of "fishes" and "Whales."
Chapter XXVIII
He proceeds to the last verse, "All things are very good,"—that is, the work being altogether good.
Chapter XXIX
Although it is said eight times that "God saw that it was good," yet time has no relation to God and his word.
Chapter XXX
He refutes the opinions of the Manichaeans and the Gnostics concerning the origin of the world.
Chapter XXXI
We do not see "That it was Good," but through the spirit of God, which is in us.
Chapter XXXII
Of the particular works of God, more especially of man.
Chapter XXXIII
The world was created by God out of Nothing.
Chapter XXXIV
He briefly repeats the allegorical interpretation of Genesis (Chapter 1), and confesses that we see it by the Divine Spirit.
Chapter XXXV
He prays God for that peace of rest which hath no evening.
Chapter XXXVI
The seventh day, without evening and setting, the image of eternal life and rest in God.
Chapter XXXVII
Of rest in God, who ever worketh, and yet is ever at rest.
Chapter XXXVIII
Of the Difference between the knowledge of God and of men, and of the repose which is to be sought from God only.

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