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Augustine of Hippo, The Confessions
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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 XIV.—Why He Despised Greek Literature, and Easily Learned Latin.
Chapter XVII.—He Continues on the Unhappy Method of Training Youth in Literary Subjects.
Chapter I.—He Deplores the Wickedness of His Youth.
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.
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 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 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 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 VI.—Faustus Was Indeed an Elegant Speaker, But Knew Nothing of the Liberal Sciences.
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 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 II.—She, on the Prohibition of Ambrose, Abstains from Honouring the Memory of the Martyrs.
Chapter VI.—On the Source and Cause of True Joy,—The Example of the Joyous Beggar Being Adduced.
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 XIV.—The Design of Establishing a Common Household with His Friends is Speedily Hindered.
Chapter XV.—He Dismisses One Mistress, and Chooses Another.
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 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 XI.—That Creatures are Mutable and God Alone Immutable.
Chapter XII.—Whatever Things the Good God Has Created are Very Good.
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.
Chapter V.—Of the Causes Which Alienate Us from God.
Chapter VI.—Pontitianus’ Account of Antony, the Founder of Monachism, and of Some Who Imitated Him.
Chapter IX.—That the Mind Commandeth the Mind, But It Willeth Not Entirely.
Chapter II.—As His Lungs Were Affected, He Meditates Withdrawing Himself from Public Favour.
Chapter VI.—He is Baptized at Milan with Alypius and His Son Adeodatus. The Book “De Magistro.”
Chapter X.—A Conversation He Had with His Mother Concerning the Kingdom 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.
Chapter I.—In God Alone is the Hope and Joy of Man.
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 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 XI.—What It is to Learn and to Think.
Chapter XII.—On the Recollection of Things Mathematical.
Chapter XIII.—Memory Retains All Things.
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 XXXII.—Of the Charms of Perfumes Which are More Easily Overcome.
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 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 a Sounding and Passing Word.
Chapter VII.—By His Co-Eternal Word He Speaks, and All Things are Done.
Chapter IX.—Wisdom and the Beginning.
Chapter X.—The Rashness of Those Who Inquire What God Did Before He Created Heaven and Earth.
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 XXX.—Again He Refutes the Empty Question, “What Did God Before the Creation of the World?”
Chapter XXXI.—How the Knowledge of God Differs from that of Man.
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 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 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. 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 XXIII.—Two Kinds of Disagreements in the Books to Be Explained.
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 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 I.—He Calls Upon God, and Proposes to Himself to Worship Him.
Chapter II.—All Creatures Subsist from the Plenitude of Divine Goodness.
Chapter III.—Genesis I. 3,—Of “Light,”—He Understands as It is Seen in the Spiritual Creature.
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 XIII.—That the Renewal of Man is Not Completed in This World.
Chapter XV.—Allegorical Explanation of the Firmament and Upper Works, Ver. 6.
Chapter XVI.—That No One But the Unchangeable Light Knows 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 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 XXV.—He Explains the Fruits of the Earth (Ver. 29) of Works of Mercy.
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 XXXV.—He Prays God for that Peace of Rest Which Hath No Evening.
Chapter XXXVII.—Of Rest in God Who Ever Worketh, and Yet is Ever at Rest.
Chapter XVIII.—Men Desire to Observe the Rules of Learning, But Neglect the Eternal Rules of Everlasting Safety.
28. But what matter of surprise is it that I was thus carried towards vanity, and went forth from Thee, O my God, when men were proposed to me to imitate, who, should they in relating any acts of theirs—not in themselves evil—be guilty of a barbarism or solecism, when censured for it became confounded; but when they made a full and ornate oration, in well-chosen words, concerning their own licentiousness, and were applauded for it, they boasted? Thou seest this, O Lord, and keepest silence, “long-suffering, and plenteous in mercy and truth,”58 Ps. lxxxvi. 15. as Thou art. Wilt Thou keep silence for ever? And even now Thou drawest out of this vast deep the soul that seeketh Thee and thirsteth after Thy delights, whose “heart said unto Thee,” I have sought Thy face, “Thy face, Lord, will I seek.”59 Ps. xxvii. 8. For I was far from Thy face, through my darkened60 Rom. i. 21. affections. For it is not by our feet, nor by change of place, that we either turn from Thee or return to Thee. Or, indeed, did that younger son look out for horses, or chariots, or ships, or fly away with visible wings, or journey by the motion of his limbs, that he might, in a far country, prodigally waste all that Thou gavest him when he set out? A kind Father when Thou gavest, and kinder still when he returned destitute!61 Luke xv. 11–32. So, then, in wanton, that is to say, in darkened affections, lies distance from Thy face.
29. Behold, O Lord God, and behold patiently, as Thou art wont to do, how diligently the sons of men observe the conventional rules of letters and syllables, received from those who spoke prior to them, and yet neglect the eternal rules of everlasting salvation received from Thee, insomuch that he who practises or teaches the hereditary rules of pronunciation, if, contrary to grammatical usage, he should say, without aspirating the first letter, a uman being, will offend men more than if, in opposition to Thy commandments, he, a human being, were to hate a human being. As if, indeed, any man should feel that an enemy could be more destructive to him than that hatred with which he is excited against him, or that he could destroy more utterly him whom he persecutes than he destroys his own soul by his enmity. And of a truth, there is no science of letters more innate than the writing of conscience—that he is doing unto another what he himself would not suffer. How mysterious art Thou, who in silence “dwellest on high,”62 Isa. xxxiii. 5. Thou God, the only great, who by an unwearied law dealest out the punishment of blindness to illicit desires! When a man seeking for the reputation of eloquence stands before a human judge while a thronging multitude surrounds him, inveighs against his enemy with the most fierce hatred, he takes most vigilant heed that his tongue slips not into grammatical error, but takes no heed lest through the fury of his spirit he cut off a man from his fellow-men.63 Literally, “takes care not by a slip of the tongue to say inter hominibus, but takes no care lest hominem auferat ex hominibus.”
CAPUT XVIII. Quod homines curant servare leges grammaticorum, et non divinorum praeceptorum.
28. Quid autem mirum quod in vanitates ita ferebar, et a te, Deus meus, ibam foras, quando mihi imitandi proponebantur homines, qui aliqua facta sua non mala, si cum barbarismo aut soloecismo enuntiarent, reprehensi confundebantur; si autem libidines suas integris et rite consequentibus verbis copiose ornateque narrarent, laudati gloriabantur? Vides haec, Domine, et taces, longanimis, et multum misericors, et verax. Numquid semper tacebis? Et nunc eruis de hoc immanissimo profundo quaerentem te animam, et sitientem delectationes tuas, et cujus cor dicit tibi: Quaesivi vultum tuum; vultum tuum, Domine, requiram (Psal. XXVI, 8). Nam longe a vultu tuo, in affectu tenebroso . Non enim pedibus aut spatiis locorum itur abs te, aut reditur ad te. Aut vero filius ille tuus minor equos, aut currus, vel naves quaesivit, aut avolavit penna visibili, aut moto poplite iter egit, ut in longinqua regione vivens prodige dissiparet quod dederas proficiscenti? Dulcis pater quia dederas, et egeno redeunti dulcior (Luc. XV, 12, 32). In affectu ergo libidinoso, id enim est tenebroso, atque id est longe a vultu tuo.
29. Vide, Domine Deus, et patienter ut vides vide, quomodo diligenter observent filii hominum pacta litterarum, 0674 et syllabarum accepta a prioribus locutoribus, et a te accepta aeterna pacta perpetuae salutis negligant; ut qui illa sonorum vetera placita teneat aut doceat, si contra disciplinam grammaticam, sine aspiratione primae syllabae, ominem, dixerit, displiceat magis hominibus, quam si contra tua praecepta hominem oderit, cum sit homo. Quasi vero quemlibet inimicum hominem perniciosius sentiat quam ipsum odium, quo in eum irritatur, aut vastet quisquam persequendo alium gravius, quam cor suum vastat inimicando. Et certe non est interior litterarum scientia, quam scripta conscientia, id se alteri facere quod nolit pati. Quam tu secretus es, habitans in excelsis in silentio, Deus solus magnus, lege infatigabili spargens poenales caecitates super illicitas cupiditates! Cum homo eloquentiae famam quaerit, astans ante hominem judicem, circumstante hominum multitudine, inimicum suum odio immanissimo insectans, vigilantissime cavet ne per linguae errorem dicat, Inter hominibus ; et ne per mentis furorem hominem auferat ex hominibus, non cavet.