St. Augustine's Confessions

by Saint Augustine, Henry Chadwick

Overview

In his own day the dominant personality of the Western Church, Augustine of Hippo today stands as perhaps the greatest thinker of Christian antiquity, and his Confessions is one of the great works of Western literature. In this intensely personal narrative, Augustine relates his rare ascent from a humble Algerian farm to the edge of the corridors of power at the imperial court in Milan, his struggle against the domination of his sexual nature, his renunciation of secular ambition and marriage, and the recovery of the faith his mother Monica had taught him during his childhood.

Now, Henry Chadwick, an eminent scholar of early Christianity, has given us the first new English translation in thirty years of this classic spiritual journey. Chadwick renders the details of Augustine's conversion in clear, modern English. We witness the future saint's fascination with astrology and with the Manichees, and then follow him through scepticism and disillusion with pagan myths until he finally reaches Christian faith. There are brilliant philosophical musings about Platonism and the nature of God, and touching portraits of Augustine's beloved mother, of St. Ambrose of Milan, and of other early Christians like Victorinus, who gave up a distinguished career as a rhetorician to adopt the orthodox faith. Augustine's concerns are often strikingly contemporary, yet his work contains many references and allusions that are easily understood only with background information about the ancient social and intellectual setting. To make The Confessions accessible to contemporary readers, Chadwick provides the most complete and informative notes of any recent translation, and includes an introduction to establish the context.

The religious and philosophical value of The Confessions is unquestionable--now modern readers will have easier access to St. Augustine's deeply personal meditations. Chadwick's lucid translation and helpful introduction clear the way for a new experience of this classic.

About the Series: For over 100 years Oxford World's Classics has made available the broadest spectrum of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, voluminous notes to clarify the text, up-to-date bibliographies for further study, and much more.

Product Details

ISBN-13:	9780199537822
Publisher:	Oxford University Press
Publication date:	02/15/2009
Series:	Oxford World's Classics Series
Pages:	352
Sales rank:	17,172
Product dimensions:	5.00(w) x 7.70(h) x 0.60(d)

About the Author

About the Translator:
An expert on the early Church, Henry Chadwick is Master of Peterhouse, Cambridge. He is the author of such books as Early Christian Thought and the Classical Tradition and Augustine in the Past Masters series. _

Read an Excerpt

Book I

INFANCY AND BOYHOOD

Opening prayer and meditation

1, 1. Great are you, O Lord, and exceedingly worthy of praise, your power is immense, and your wisdom beyond reckoning. And so we humans, who are a due part of your creation, long to praise you-we who carry our mortality about with us, carry the evidence of our sin and with it the proof that you thwart the proud. Yet these humans, due part of your creation as they are, still do long to praise you. You arouse us so that praising you may bring us joy, because you have made us and drawn us to yourself, and our heart is unquiet until it rests in you.

Grant me to know and understand, Lord, which comes first: to call upon you or to praise you? To know you or to call upon you? Must we know you before we can call upon you? Anyone who invokes what is still unknown may be making a mistake. Or should you be invoked first, so that we may then come to know you? But how can people call upon someone in whom they do not yet believe? And how can they believe without a preacher? But scripture tells us that those who seek the Lord will praise him, for as they seek they find him, and on finding him they will praise him. Let me seek you, then, Lord, even while I am calling upon you, and call upon you even as I believe in you; for to us you have indeed been preached. My faith calls upon you, Lord, this faith which is your gift to me, which you have breathed into me through the humanity of your Son and the ministry of your preacher.

2, 2. How shall I call upon my God, my God and my Lord, when by the very act of calling upon him I would be calling him into myself? Is there any place within me into which my God might come? How should the God who made heaven and earth come into me? Is there any room in me for you, Lord, my God? Even heaven and earth, which you have made and in which you have made me-can even they contain you? Since nothing that exists would exist without you, does it follow that whatever exists does in some way contain you? But if this is so, how can I, who am one of these existing things, ask you to come into me, when I would not exist at all unless you were already in me? Not yet am I in hell, after all, but even if I were, you would be there too; for if I descend to the underworld, you are there. No, my God, I would not exist, I would not be at all, were you not in me. Or should I say, rather, that I should not exist if I were not in you, from whom are all things, through whom are all things, in whom are all things? Yes, Lord, that is the truth, that is indeed the truth. To what place can I invite you, then, since I am in you? Or where could you come from, in order to come into me? To what place outside heaven and earth could I travel, so that my God could come to me there, the God who said, I fill heaven and earth?

3, 3. So then, if you fill heaven and earth, does that mean that heaven and earth contain you? Or, since clearly they cannot hold you, is there something of you left over when you have filled them? Once heaven and earth are full, where would that remaining part of you overflow? Or perhaps you have no need to be contained by anything, but rather contain everything yourself, because whatever you fill you contain, even as you fill it? The vessels which are full of you do not lend you stability, because even if they break you will not be spilt. And when you pour yourself out over us, you do not lie there spilt but raise us up; you are not scattered, but gather us together. Yet all those things which you fill, you fill with the whole of yourself. Should we suppose, then, that because all things are incapable of containing the whole of you, they hold only a part of you, and all of them the same part? Or does each thing hold a different part, greater things larger parts, and lesser things smaller parts? Does it even make sense to speak of larger or smaller parts of you? Are you not everywhere in your whole being, while there is nothing whatever that can hold you entirely?

4, 4. What are you, then, my God? What are you, I ask, but the Lord God? For who else is lord except the Lord, or who is god if not our God? You are most high, excellent, most powerful, omnipotent, supremely merciful and supremely just, most hidden yet intimately present, infinitely beautiful and infinitely strong, steadfast yet elusive, unchanging yourself though you control the change in all things, never new, never old, renewing all things yet wearing down the proud though they know it not; ever active, ever at rest, gathering while knowing no need, supporting and filling and guarding, creating and nurturing and perfecting, seeking although you lack nothing. You love without frenzy, you are jealous yet secure, you regret without sadness, you grow angry yet remain tranquil, you alter your works but never your plan; you take back what you find although you never lost it; you are never in need yet you rejoice in your gains, never avaricious yet you demand profits. You allow us to pay you more than you demand, and so you become our debtor, yet which of us possesses anything that does not already belong to you? You owe us nothing, yet you pay your debts; you write off our debts to you, yet you lose nothing thereby.

After saying all that, what have we said, my God, my life, my holy sweetness? What does anyone who speaks of you really say? Yet woe betide those who fail to speak, while the chatterboxes go on saying nothing.

5, 5. Who will grant me to find peace in you? Who will grant me this grace, that you would come into my heart and inebriate it, enabling me to forget the evils that beset me and embrace you, my only good? What are you to me? Have mercy on me, so that I may tell. What indeed am I to you, that you should command me to love you, and grow angry with me if I do not, and threaten me with enormous woes? Is not the failure to love you woe enough in itself? Alas for me! Through your own merciful dealings with me, O Lord my God, tell me what you are to me. Say to my soul, I am your salvation. Say it so that I can hear it. My heart is listening, Lord; open the ears of my heart and say to my soul, I am your salvation. Let me run toward this voice and seize hold of you. Do not hide your face from me: let me die so that I may see it, for not to see it would be death to me indeed.

6. The house of my soul is too small for you to enter: make it more spacious by your coming. It lies in ruins: rebuild it. Some things are to be found there which will offend your gaze; I confess this to be so and know it well. But who will clean my house? To whom but yourself can I cry, Cleanse me of my hidden sins, O Lord, and for those incurred through others pardon your servant? I believe, and so I will speak You know everything, Lord. Have I not laid my own transgressions bare before you to my own condemnation, my God, and have you not forgiven the wickedness of my heart ? I do not argue my case against you, for you are truth itself; nor do I wish to deceive myself, lest my iniquity be caught in its own lies. No, I do not argue the case with you, because if you, Lord, keep the score of our iniquities, then who, Lord, can bear it?

Infancy

6, 7. Yet allow me to speak, though I am but dust and ashes, allow me to speak in your merciful presence, for it is to your mercy that I address myself, not to some man who would mock me. Perhaps you too are laughing at me, but still you will turn mercifully toward me, for what is it that I am trying to say, Lord, except that I do not know whence I came into this life that is but a dying, or rather, this dying state that leads to life? I do not know where I came from. But this I know, that I was welcomed by the tender care your mercy provided for me, for so I have been told by the parents who gave me life according to the flesh, those parents through whose begetting and bearing you formed me within time, although I do not remember it myself. The comforts of human milk were waiting for me, but my mother and my nurses did not fill their own breasts; rather you gave me an infant's nourishment through them in accordance with your plan, from the riches deeply hidden in creation. You restrained me from craving more than you provided, and inspired in those who nurtured me the will to give me what you were giving them, for their love for me was patterned on your law, and so they wanted to pass on to me the overflowing gift they received from you. It was a bounty for them, and a bounty for me from them; or, rather, not from them but only through them, for in truth all good things are from you, O God. Everything I need for health and salvation flows from my God. This I learned later as you cried the truth aloud to me through all you give me, both within and without. At that time I knew only how to suck and be deliciously comforted, and how to cry when anything hurt my body, but no more.

8. After this I began to smile, at first only in my sleep and then when I was awake. So I have been told, and I believe it on the strength of what we see other babies doing, for I do not remember doing it myself. Little by little I began to notice where I was, and I would try to make my wishes known to those who might satisfy them; but I was frustrated in this, because my desires were inside me, while other people were outside and could by no effort of understanding enter my mind. So I tossed about and screamed, sending signals meant to indicate what I wanted, those few signs that were the best I could manage, though they did not really express my desires. Often I did not get my way, either because people did not understand or because what I demanded might have harmed me, and then I would throw a tantrum because my elders were not subject to me, nor free people willing to be my slaves; so I would take revenge on them by bursting into tears. I have learned that babies behave like this from those I have been able to watch, and they without knowing it have taught me more surely what I was like myself than did my nurses who knew me well.

9. My infancy has been so long dead now, whereas I am alive. But you, O Lord, are ever living and in you nothing dies, for you exist before the dawn of the ages, before anything that can be called "before"; you are God and Lord of everything that you have created. In you stand firm the causes of all unstable things; in you the unchangeable origins of all changeable things abide; in you live the eternal ideas of all irrational and transient creatures. Tell me, I beg you, tell your miserable suppliant, O merciful God, whether my infancy was itself the sequel to some earlier age, now dead and gone. Was there nothing before it, except the life I lived in my mother's womb? Some information about that has been given me, and I have myself seen pregnant women. But then, my God, my sweetness, what came before that? Was I somewhere else? Was I even someone? I have nobody to tell me: neither father nor mother could enlighten me, nor the experience of others, nor any memory of my own. Are you laughing at me for asking you these questions, and are you perhaps commanding me to praise you and confess to you simply about what I do know?

10. Confess to you I will, Lord of heaven and earth, and praise you for my earliest days and my infancy, which I do not remember. You allow a person to infer by observing others what his own beginnings were like; we can learn much about ourselves even from the reports of womenfolk. Already I had existence and life, and as my unspeaking stage drew to a close I began to look for signs whereby I might communicate my ideas to others. Where could a living creature like this have come from, if not from you, Lord? Are any of us skillful enough to fashion ourselves? Could there be some channel hollowed out from some other source through which existence and life might flow to us, apart from yourself, Lord, who create us? Could we derive existence and life from anywhere other than you, in whom to be and to live are not two different realities, since supreme being and supreme life are one and the same? You are supreme and you do not change, and in you there is no "today" that passes. Yet in you our "today"does pass, inasmuch as all things exist in you, and would have no means even of passing away if you did not contain them. Because your years do not fail, your years are one "Today." How many of our days and our ancestors' days have come and gone in this "Today" of yours, have received from it their manner of being and have existed after their fashion, and how many others will likewise receive theirs, and exist in their own way? Yet you are the self-same: all our tomorrows and beyond, all our yesterdays and further back, you will make in your Today, you have made in your Today.

What does it matter to me, if someone does not understand this? Let such a person rejoice even to ask the question, "What does this mean?" Yes, let him rejoice in that, and choose to find by not finding rather than by finding fail to find you.

Table of Contents

	Introduction	ix
Book 1	Childhood	1
Book 2	Sin	25
Book 3	Manichaeism	39
Book 4	Friends	59
Book 5	Materialism	83
Book 6	Milan	107
Book 7	Neoplatonism	133
Book 8	Vocation	159
Book 9	Baptism	183
Book 10	Memory	209
Book 11	Father (Origin)	255
Book 12	Son (Form)	283
Book 13	Spirit (Love)	311

Reading Group Guide

1. What is Augustine's conception of the self? If you have read other autobiographies, can you remember a self-examination written with such acute awareness and observation of both external and internal conditions? How is Augustine's intelligence particularly suited to the writing of both self-analysis and philosophy? What is Augustine's understanding of the role of God in forming self and soul?

2. What are the turning points in Augustine's conversion? How does he characterize his early theft of pears from the orchard? His relationship with his mistress and his child? Why is it so difficult for him to leave carnal desire behind? How important are the voice of the child singing "Take it and read" and the inspiration to pick up the Scriptures at that moment?

3. Many moments in Confessions are striking in their sheer dramatic or literary power. Which passages or event do you find most moving, and why?

4. Could Confessions have been written today? Does our culture support such serious, intensive, analysis of the self and the meaning of life? Or have psychotherapy and such phenomena taken the place of self-motivated searching like that engaged in by Augustine? What role does reading play in Augustine's search?

5. Thomas Merton has commented on the role of spirituality in helping us to come into contact with our "deep selves." How important is the search for God in Augustine's establishment of his true self? Do you think he would have achieved any sense of peace or satisfaction with his life had he not ultimately taken the path he did? How would you characterize the difference between a "deep self" and a "falseself"?

6. What are the stages Augustine goes through in his effort to understand the nature of evil? What do you think of his final definition of evil as the absence of good? How do people become evil? Do you think evil has changed since Augustine's time, or is the nature of human evil a constant throughout history?

Foreword

1. What is Augustine's conception of the self? If you have read other autobiographies, can you remember a self-examination written with such acute awareness and observation of both external and internal conditions? How is Augustine's intelligence particularly suited to the writing of both self-analysis and philosophy? What is Augustine's understanding of the role of God in forming self and soul?

2. What are the turning points in Augustine's conversion? How does he characterize his early theft of pears from the orchard? His relationship with his mistress and his child? Why is it so difficult for him to leave carnal desire behind? How important are the voice of the child singing "Take it and read" and the inspiration to pick up the Scriptures at that moment?

3. Many moments in Confessions are striking in their sheer dramatic or literary power. Which passages or event do you find most moving, and why?

4. Could Confessions have been written today? Does our culture support such serious, intensive, analysis of the self and the meaning of life? Or have psychotherapy and such phenomena taken the place of self-motivated searching like that engaged in by Augustine? What role does reading play in Augustine's search?

5. Thomas Merton has commented on the role of spirituality in helping us to come into contact with our "deep selves." How important is the search for God in Augustine's establishment of his true self? Do you think he would have achieved any sense of peace or satisfaction with his life had he not ultimately taken the path he did? How would you characterize the difference between a "deep self" and a "falseself"?

6. What are the stages Augustine goes through in his effort to understand the nature of evil? What do you think of his final definition of evil as the absence of good? How do people become evil? Do you think evil has changed since Augustine's time, or is the nature of human evil a constant throughout history?

Editorial Reviews

"Chadwick's translation is superb." -Church History

"If the Latin is a "work of high art", so is this translation."-The Times

"A masterpiece beyond classification."-Church Times

"My favourite translation is Henry Chadwick's (Oxford World's Classics), always clear, often racy, and capable of rising when necessary to Augustine's sublimer moments." -- Eamon Duffy, The Tablet

"...Chadwick has the gift for being able to pinpoint significant, as well as sometimes unfamiliar aspects of the life of the church: and in this respect his footnotes in the present volume do not disappoint us."-Expository Times

"Excellent translation ... this new translation is the most readable version in modern English"-Vernon J. Bourke, Saint Louis University

"It is a great pleasure to welcome a translation of the Confessions from one who is both a scholar and a lover of Augustine. There is a concise but very informative introduction, and a bibliography which will be extremely helpfull to the students who wants to read some of the work of Augustine's contemporaries in extenso. The translation itself is clear and accessible ... of available English version, this offers the most comprehensive identification of scriptural allusions in the text."-Rowan Williams, Journal of Theological Studies

From the Publisher

The latest volume in the series "Augustine for the Twenty-First Century," which will offer the first complete translation of all of Augustine's works into English, adds yet another vision of the Confessions to the many already available. The fourth-century bishop of Hippo in North Africa wrote this extended prayer, the first true autobiography, to confess his sins and God's goodness. It has been a standard of spiritual literature ever since. Boulding (Marked for Life, Abingdon, 1996), a Benedictine nun of Stanbrook Abbey, England, offers us a fine, smooth translation that is a pleasure to read. Hers is also the first English translation to use inclusive language. There is a complete index, which greatly enhances the usefulness of this particular volume. For all readers.Augustine J. Curley, Newark Abbey, N.J.

Library Journal