The most useful critical text of the Confessions is that of Pierre de Labriolle (fifth edition, Paris, 1950). I have collated this with the other major critical editions: Martin Skutella, S. Aureli Augustini Confessionum Libri Tredecim (Leipzig, 1934)--itself a recension of the Corpus Scriptorum ecclesiasticorum Latinorum XXXIII text of Pius Knšll (Vienna, 1896)--and the second edition of John Gibb and William Montgomery (Cambridge, 1927).
There are two good critical texts of the Enchiridion and I have collated them: Otto Scheel, Augustins Enchiridion (zweite Auflage, TŸbingen, 1930), and Jean Rivire, Enchiridion in the Bibliothque Augustinienne, Îuvres de S. Augustin, premire sŽrie: Opuscules, IX: ExposŽs gŽnŽraux de la foi (Paris, 1947).
It remains for me to express my appreciation to the General Editors of this Library for their constructive help; to Professor Hollis W. Huston, who read the entire manuscript and made many valuable suggestions; and to Professor William A. Irwin, who greatly aided with parts of the Enchiridion. These men share the credit for preventing many flaws, but naturally no responsibility for those remaining. Professors Raymond P. Morris, of the Yale Divinity School Library; Robert Beach, of the Union Theological Seminary Library; and Decherd Turner, of our Bridwell Library here at Southern Methodist University, were especially generous in their bibliographical assistance. Last, but not least, Mrs. Hollis W. Huston and my wife, between them, managed the difficult task of putting the results of this project into fair copy. To them all I am most grateful.
AUGUSTINE’S TESTIMONY CONCERNING
I. The Retractations, II, 6 (A.D. 427)
1. My Confessions, in thirteen books, praise the righteous and good God as they speak either of my evil or good, and they are meant to excite men’s minds and affections toward him. At least as far as I am concerned, this is what they did for me when they were being written and they still do this when read. What some people think of them is their own affair [ipse viderint];but I do know that they have given pleasure to many of my brethren and still do so. The first through the tenth books were written about myself; the other three about Holy Scripture, from what is written there, In the beginning God created the heaven and the earth,2even as far as the reference to the Sabbath rest.3
2. In Book IV, when I confessed my soul’s misery over the death of a friend and said that our soul had somehow been made one out of two souls, “But it may have been that I was afraid to die, lest he should then die wholly whom I had so greatly loved” (Ch. VI, 11)--this now seems to be more a trivial declamation than a serious confession, although this inept expression may be tempered somewhat by the “may have been” [forte]which I added. And in Book XIII what I said--“The firmament was made between the higher waters (and superior) and the lower (and inferior) waters”--was said without sufficient thought. In any case, the matter is very obscure.
This work begins thus: “Great art thou, O Lord.”
II. De Dono Perseverantiae, XX, 53 (A.D. 428)
Which of my shorter works has been more widely known or given greater pleasure than the [thirteen] books of my Confessions?And, although I published them long before the Pelagian heresy had even begun to be, it is plain that in them I said to my God, again and again, “Give what thou commandest and command what thou wilt.” When these words of mine were repeated in Pelagius’ presence at Rome by a certain brother of mine (an episcopal colleague), he could not bear them and contradicted him so excitedly that they nearly came to a quarrel. Now what, indeed, does God command, first and foremost, except that we believe in him? This faith, therefore, he himself gives; so that it is well said to him, “Give what thou commandest.” Moreover, in those same books, concerning my account of my conversion when God turned me to that faith which I was laying waste with a very wretched and wild verbal assault,4do you not remember how the narration shows that I was given as a gift to the faithful and daily tears of my mother, who had been promised that I should not perish? I certainly declared there that God by his grace turns men’s wills to the true faith when they are not only averse to it, but actually adverse. As for the other ways in which I sought God’s aid in my growth in perseverance, you either know or can review them as you wish (PL, 45, c. 1025).
III. Letter to Darius (A.D. 429)
Thus, my son, take the books of my Confessions and use them as a good man should--not superficially, but as a Christian in Christian charity. Here see me as I am and do not praise me for more than I am. Here believe nothing else about me than my own testimony. Here observe what I have been in myself and through myself. And if something in me pleases you, here praise Him with me--him whom I desire to be praised on my account and not myself. “For it is he that hath made us and not we ourselves.”5 Indeed, we were ourselves quite lost; but he who made us, remade us [sed qui fecit, refecit]. As, then, you find me in these pages, pray for me that I shall not fail but that I may go on to be perfected. Pray for me, my son, pray for me! (Epist. CCXXXI, PL, 33, c. 1025).
The Confessions of Saint Augustine
In God’s searching presence, Augustine undertakes to plumb the depths of his memory to trace the mysterious pilgrimage of grace which his life has been--and to praise God for his constant and omnipotent grace. In a mood of sustained prayer, he recalls what he can of his infancy, his learning to speak, and his childhood experiences in school. He concludes with a paean of grateful praise to God.
1. “Great art thou, O Lord, and greatly to be praised; great is thy power, and infinite is thy wisdom.”6 And man desires to praise thee, for he is a part of thy creation; he bears his mortality about with him and carries the evidence of his sin and the proof that thou dost resist the proud. Still he desires to praise thee, this man who is only a small part of thy creation. Thou hast prompted him, that he should delight to praise thee, for thou hast made us for thyself and restless is our heart until it comes to rest in thee. Grant me, O Lord, to know and understand whether first to invoke thee or to praise thee; whether first to know thee or call upon thee. But who can invoke thee, knowing thee not? For he who knows thee not may invoke thee as another than thou art. It may be that we should invoke thee in order that we may come to know thee. But “how shall they call on him in whom they have not believed? Or how shall they believe without a preacher?”7 Now, “they shall praise the Lord who seek him,”8 for “those who seek shall find him,”9 and, finding him, shall praise him. I will seek thee, O Lord, and call upon thee. I call upon thee, O Lord, in my faith which thou hast given me, which thou hast inspired in me through the humanity of thy Son, and through the ministry of thy preacher.10
2. And how shall I call upon my God--my God and my Lord? For when I call on him I ask him to come into me. And what place is there in me into which my God can come? How could God, the God who made both heaven and earth, come into me? Is there anything in me, O Lord my God, that can contain thee? Do even the heaven and the earth, which thou hast made, and in which thou didst make me, contain thee? Is it possible that, since without thee nothing would be which does exist, thou didst make it so that whatever exists has some capacity to receive thee? Why, then, do I ask thee to come into me, since I also am and could not be if thou wert not in me? For I am not, after all, in hell--and yet thou art there too, for “if I go down into hell, thou art there.”11 Therefore I would not exist--I would simply not be at all--unless I exist in thee, from whom and by whom and in whom all things are. Even so, Lord; even so. Where do I call thee to, when I am already in thee? Or from whence wouldst thou come into me? Where, beyond heaven and earth, could I go that there my God might come to me--he who hath said, “I fill heaven and earth”?12 CHAPTER III
3. Since, then, thou dost fill the heaven and earth, do they contain thee? Or, dost thou fill and overflow them, because they cannot contain thee? And where dost thou pour out what remains of thee after heaven and earth are full? Or, indeed, is there no need that thou, who dost contain all things, shouldst be contained by any, since those things which thou dost fill thou fillest by containing them?For the vessels which thou dost fill do not confine thee, since even if they were broken, thou wouldst not be poured out. And, when thou art poured out on us, thou art not thereby brought down; rather, we are uplifted. Thou art not scattered; rather, thou dost gather us together. But when thou dost fill all things, dost thou fill them with thy whole being? Or, since not even all things together could contain thee altogether, does any one thing contain a single part, and do all things contain that same part at the same time? Do singulars contain thee singly? Do greater things contain more of thee, and smaller things less? Or, is it not rather that thou art wholly present everywhere, yet in such a way that nothing contains thee wholly?
4. What, therefore, is my God? What, I ask, but the Lord God? “For who is Lord but the Lord himself, or who is God besides our God?”13 Most high, most excellent, most potent, most omnipotent; most merciful and most just; most secret and most truly present; most beautiful and most strong; stable, yet not supported; unchangeable, yet changing all things; never new, never old; making all things new, yet bringing old age upon the proud, and they know it not; always working, ever at rest; gathering, yet needing nothing; sustaining, pervading, and protecting; creating, nourishing, and developing; seeking, and yet possessing all things. Thou dost love, but without passion; art jealous, yet free from care; dost repent without remorse; art angry, yet remainest serene. Thou changest thy ways, leaving thy plans unchanged; thou recoverest what thou hast never really lost. Thou art never in need but still thou dost rejoice at thy gains; art never greedy, yet demandest dividends. Men pay more than is required so that thou dost become a debtor; yet who can possess anything at all which is not already thine? Thou owest men nothing, yet payest out to them as if in debt to thy creature, and when thou dost cancel debts thou losest nothing thereby. Yet, O my God, my life, my holy Joy, what is this that I have said? What can any man say when he speaks of thee? But woe to them that keep silence--since even those who say most are dumb.
5. Who shall bring me to rest in thee? Who will send thee into my heart so to overwhelm it that my sins shall be blotted out and I may embrace thee, my only good? What art thou to me? Have mercy that I may speak. What am I to thee that thou shouldst command me to love thee, and if I do it not, art angry and threatenest vast misery? Is it, then, a trifling sorrow not to love thee? It is not so to me. Tell me, by thy mercy, O Lord, my God, what thou art to me. “Say to my soul, I am your salvation.”14 So speak that I may hear. Behold, the ears of my heart are before thee, O Lord; open them and “say to my soul, I am your salvation.” I will hasten after that voice, and I will lay hold upon thee. Hide not thy face from me. Even if I die, let me see thy face lest I die.
6. The house of my soul is too narrow for thee to come in to me; let it be enlarged by thee. It is in ruins; do thou restore it. There is much about it which must offend thy eyes; I confess and know it. But who will cleanse it? Or, to whom shall I cry but to thee? “Cleanse thou me from my secret faults,” O Lord, “and keep back thy servant from strange sins.”15 “I believe, and therefore do I speak.”16 But thou, O Lord, thou knowest. Have I not confessed my transgressions unto thee, O my God; and hast thou not put away the iniquity of my heart?17 I do not contend in judgment with thee,18 who art truth itself; and I would not deceive myself, lest my iniquity lie even to itself. I do not, therefore, contend in judgment with thee, for “if thou, Lord, shouldst mark iniquities, O Lord, who shall stand?”19
7. Still, dust and ashes as I am, allow me to speak before thy mercy. Allow me to speak, for, behold, it is to thy mercy that I speak and not to a man who scorns me. Yet perhaps even thou mightest scorn me; but when thou dost turn and attend to me, thou wilt have mercy upon me. For what do I wish to say, O Lord my God, but that I know not whence I came hither into this life-in-death. Or should I call it death-in-life? I do not know. And yet the consolations of thy mercy have sustained me from the very beginning, as I have heard from my fleshly parents, from whom and in whom thou didst form me in time--for I cannot myself remember. Thus even though they sustained me by the consolation of woman’s milk, neither my mother nor my nurses filled their own breasts but thou, through them, didst give me the food of infancy according to thy ordinance and thy bounty which underlie all things. For it was thou who didst cause me not to want more than thou gavest and it was thou who gavest to those who nourished me the will to give me what thou didst give them. And they, by an instinctive affection, were willing to give me what thou hadst supplied abundantly. It was, indeed, good for them that my good should come through them, though, in truth, it was not from them but by them. For it is from thee, O God, that all good things come--and from my God is all my health. This is what I have since learned, as thou hast made it abundantly clear by all that I have seen thee give, both to me and to those around me. For even at the very first I knew how to suck, to lie quiet when I was full, and to cry when in pain--nothing more.
8. Afterward I began to laugh--at first in my sleep, then when waking. For this I have been told about myself and I believe it--though I cannot remember it--for I see the same things in other infants. Then, little by little, I realized where I was and wished to tell my wishes to those who might satisfy them, but I could not! For my wants were inside me, and they were outside, and they could not by any power of theirs come into my soul. And so I would fling my arms and legs about and cry, making the few and feeble gestures that I could, though indeed the signs were not much like what I inwardly desired and when I was not satisfied--either from not being understood or because what I got was not good for me--I grew indignant that my elders were not subject to me and that those on whom I actually had no claim did not wait on me as slaves--and I avenged myself on them by crying. That infants are like this, I have myself been able to learn by watching them; and they, though they knew me not, have shown me better what I was like than my own nurses who knew me.
9. And, behold, my infancy died long ago, but I am still living. But thou, O Lord, whose life is forever and in whom nothing dies--since before the world was, indeed, before all that can be called “before,” thou wast, and thou art the God and Lord of all thy creatures; and with thee abide all the stable causes of all unstable things, the unchanging sources of all changeable things, and the eternal reasons of all non-rational and temporal things--tell me, thy suppliant, O God, tell me, O merciful One, in pity tell a pitiful creature whether my infancy followed yet an earlier age of my life that had already passed away before it. Was it such another age which I spent in my mother’s womb? For something of that sort has been suggested to me, and I have myself seen pregnant women. But what, O God, my Joy, preceded that period of life? Was I, indeed, anywhere, or anybody? No one can explain these things to me, neither father nor mother, nor the experience of others, nor my own memory. Dost thou laugh at me for asking such things? Or dost thou command me to praise and confess unto thee only what I know?
10. I give thanks to thee, O Lord of heaven and earth, giving praise to thee for that first being and my infancy of which I have no memory. For thou hast granted to man that he should come to self-knowledge through the knowledge of others, and that he should believe many things about himself on the authority of the womenfolk. Now, clearly, I had life and being; and, as my infancy closed, I was already learning signs by which my feelings could be communicated to others.
Whence could such a creature come but from thee, O Lord? Is any man skillful enough to have fashioned himself? Or is there any other source from which being and life could flow into us, save this, that thou, O Lord, hast made us--thou with whom being and life are one, since thou thyself art supreme being and supreme life both together. For thou art infinite and in thee there is no change, nor an end to this present day--although there is a sense in which it ends in thee since all things are in thee and there would be no such thing as days passing away unless thou didst sustain them. And since “thy years shall have no end,”20 thy years are an ever-present day. And how many of ours and our fathers’ days have passed through this thy day and have received from it what measure and fashion of being they had? And all the days to come shall so receive and so pass away. “But thou art the same”!21 And all the things of tomorrow and the days yet to come, and all of yesterday and the days that are past, thou wilt gather into this thy day. What is it to me if someone does not understand this? Let him still rejoice and continue to ask, “What is this?” Let him also rejoice and prefer to seek thee, even if he fails to find an answer, rather than to seek an answer and not find thee!
11. “Hear me, O God! Woe to the sins of men!” When a man cries thus, thou showest him mercy, for thou didst create the man but not the sin in him. Who brings to remembrance the sins of my infancy? For in thy sight there is none free from sin, not even the infant who has lived but a day upon this earth. Who brings this to my remembrance? Does not each little one, in whom I now observe what I no longer remember of myself? In what ways, in that time, did I sin? Was it that I cried for the breast? If I should now so cry--not indeed for the breast, but for food suitable to my condition--I should be most justly laughed at and rebuked. What I did then deserved rebuke but, since I could not understand those who rebuked me, neither custom nor common sense permitted me to be rebuked. As we grow we root out and cast away from us such childish habits. Yet I have not seen anyone who is wise who cast away the good when trying to purge the bad. Nor was it good, even in that time, to strive to get by crying what, if it had been given me, would have been hurtful; or to be bitterly indignant at those who, because they were older--not slaves, either, but free--and wiser than I, would not indulge my capricious desires. Was it a good thing for me to try, by struggling as hard as I could, to harm them for not obeying me, even when it would have done me harm to have been obeyed? Thus, the infant’s innocence lies in the weakness of his body and not in the infant mind. I have myself observed a baby to be jealous, though it could not speak; it was livid as it watched another infant at the breast.
Who is ignorant of this? Mothers and nurses tell us that they cure these things by I know not what remedies. But is this innocence, when the fountain of milk is flowing fresh and abundant, that another who needs it should not be allowed to share it, even though he requires such nourishment to sustain his life? Yet we look leniently on such things, not because they are not faults, or even small faults, but because they will vanish as the years pass. For, although we allow for such things in an infant, the same things could not be tolerated patiently in an adult.
12. Therefore, O Lord my God, thou who gavest life to the infant, and a body which, as we see, thou hast furnished with senses, shaped with limbs, beautified with form, and endowed with all vital energies for its well-being and health--thou dost command me to praise thee for these things, to give thanks unto the Lord, and to sing praise unto his name, O Most High.22 For thou art God, omnipotent and good, even if thou hadst done no more than these things, which no other but thou canst do--thou alone who madest all things fair and didst order everything according to thy law.
I am loath to dwell on this part of my life of which, O Lord, I have no remembrance, about which I must trust the word of others and what I can surmise from observing other infants, even if such guesses are trustworthy. For it lies in the deep murk of my forgetfulness and thus is like the period which I passed in my mother’s womb. But if “I was conceived in iniquity, and in sin my mother nourished me in her womb,”23 where, I pray thee, O my God, where, O Lord, or when was I, thy servant, ever innocent? But see now, I pass over that period, for what have I to do with a time from which I can recall no memories?
13. Did I not, then, as I grew out of infancy, come next to boyhood, or rather did it not come to me and succeed my infancy? My infancy did not go away (for where would it go?). It was simply no longer present; and I was no longer an infant who could not speak, but now a chattering boy. I remember this, and I have since observed how I learned to speak. My elders did not teach me words by rote, as they taught me my letters afterward. But I myself, when I was unable to communicate all I wished to say to whomever I wished by means of whimperings and grunts and various gestures of my limbs (which I used to reinforce my demands), I myself repeated the sounds already stored in my memory by the mind which thou, O my God, hadst given me. When they called some thing by name and pointed it out while they spoke, I saw it and realized that the thing they wished to indicate was called by the name they then uttered. And what they meant was made plain by the gestures of their bodies, by a kind of natural language, common to all nations, which expresses itself through changes of countenance, glances of the eye, gestures and intonations which indicate a disposition and attitude--either to seek or to possess, to reject or to avoid. So it was that by frequently hearing words, in different phrases, I gradually identified the objects which the words stood for and, having formed my mouth to repeat these signs, I was thereby able to express my will. Thus I exchanged with those about me the verbal signs by which we express our wishes and advanced deeper into the stormy fellowship of human life, depending all the while upon the authority of my parents and the behest of my elders.
14. O my God! What miseries and mockeries did I then experience when it was impressed on me that obedience to my teachers was proper to my boyhood estate if I was to flourish in this world and distinguish myself in those tricks of speech which would gain honor for me among men, and deceitful riches! To this end I was sent to school to get learning, the value of which I knew not--wretch that I was. Yet if I was slow to learn, I was flogged. For this was deemed praiseworthy by our forefathers and many had passed before us in the same course, and thus had built up the precedent for the sorrowful road on which we too were compelled to travel, multiplying labor and sorrow upon the sons of Adam. About this time, O Lord, I observed men praying to thee, and I learned from them to conceive thee--after my capacity for understanding as it was then--to be some great Being, who, though not visible to our senses, was able to hear and help us. Thus as a boy I began to pray to thee, my Help and my Refuge, and, in calling on thee, broke the bands of my tongue. Small as I was, I prayed with no slight earnestness that I might not be beaten at school. And when thou didst not heed me--for that would have been giving me over to my folly--my elders and even my parents too, who wished me no ill, treated my stripes as a joke, though they were then a great and grievous ill to me.
15. Is there anyone, O Lord, with a spirit so great, who cleaves to thee with such steadfast affection (or is there even a kind of obtuseness that has the same effect)--is there any man who, by cleaving devoutly to thee, is endowed with so great a courage that he can regard indifferently those racks and hooks and other torture weapons from which men throughout the world pray so fervently to be spared; and can they scorn those who so greatly fear these torments, just as my parents were amused at the torments with which our teachers punished us boys? For we were no less afraid of our pains, nor did we beseech thee less to escape them. Yet, even so, we were sinning by writing or reading or studying less than our assigned lessons.