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The Confessions of St. Augustine

The Confessions of St. Augustine

St. Augustine

 

Verlag CrossReach Publications, 2019

ISBN 6610000146093 , 440 Seiten

Format ePUB

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The Confessions of St. Augustine


 

Book I

I—He Proclaims the Greatness of God, Whom He Desires to Seek and Invoke, Being Awakened by Him.

II—That the God Whom We Invoke is in Us, and We in Him.

III—Everywhere God Wholly Filleth All Things, But Neither Heaven nor Earth Containeth Him.

IV—The Majesty of God is Supreme, and His Virtues Inexplicable

V—He Seeks Rest in God, and Pardon of His Sins.

VI—He Describes His Infancy, and Lauds the Protection and Eternal Providence of God.

VII—He Shows by Example That Even Infancy is Prone to Sin.

VIII—That When a Boy he Learned to Speak, not by any set Method, but From the Acts and Words of His Parents.

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.

X—Through a Love of Ball-Playing and Shows, He Neglects His Studies and the Injunctions of His Parents

XI—Seized by Disease, His Mother Being Troubled, He Earnestly Demands Baptism, Which on Recovery is Postponed—His Father not as yet Believing in Christ.

XII—Being Compelled, He Gave His Attention to Learning; But Fully Acknowledges That This was the Work of God.

XIII—He Delighted in Latin Studies and the Empty Fables of the Poets, but Hated the Elements of Literature and the Greek Language.

XIV—Why he Despised Greek Literature, and Easily Learned Latin.

XV—He Entreats God, that Whatever Useful Things he Learned as a Boy May be Dedicated to Him.

XVI—He Disapproves of the Mode of Educating Youth, and he Points out why Wickedness is Attributed to the Gods by the Poets.

XVII—He Continues on the Unhappy Method of Training Youth in Literary Subjects.

XVIII—Men Desire to Observe the Rules of Learning, but Neglect the Eternal Rules of Everlasting Safety.

Book II

I—He Deplores the Wickedness of His Youth.

II—Stricken With Exceeding Grief, He Remembers the Dissolute Passions in Which, in His Sixteenth Year, He Used to Indulge.

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 Chastity.

V—Concerning the Motives to Sin, Which are not in the Love of Evil, but in the Desire of Obtaining the Property of Others.

VI—Why He Delighted in that Theft, When all Things Which Under the Appearance of Good Invite to Vice are True and Perfect in God Alone.

VII—He Gives Thanks to God for the Remission of His Sins, and Reminds Everyone that the Supreme God may have Preserved Us from Greater Sins.

VIII—In His Theft He Loved the Company of his Fellow-Sinners.

IX—It was a Pleasure to Him Also to Laugh When Seriously Deceiving Others.

X—With God There is True Rest and Life Unchanging.

Book III

I—Deluded by an Insane Love, He, Though Foul and Dishonourable, Desires to be Thought Elegant and Urbane.

II—In Public Spectacles He is Moved by an Empty Compassion. He is Attacked by a Troublesome Spiritual Disease.

III—Not Even When at Church Does he Suppress His Desires. In the School of Rhetoric He Abhors the Acts of the Subverters.

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.

V—He Rejects the Sacred Scriptures as too Simple, and as not to be Compared With the Dignity of Tully.

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.

VII—He Attacks the Doctrine of the Manichaeans Concerning Evil, God, and the Righteousness of the Patriarchs.

VIII—He Argues Against the Same as to the Reason of Offences.

IX—That the Judgment of God and Men, as to Human Acts of Violence, is Different.

X—He Reproves the Triflings of the Manichæans as to the Fruits of the Earth.

XI—He Refers to the Tears, and the Memorable Dream Concerning Her Son, Granted by God to His Mother.

XII—The Excellent Answer of the Bishop When Referred to by His Mother as to the Conversion of Her Son.

Book IV

I—Concerning that Most Unhappy Time in Which He, Being Deceived, Deceived Others; and Concerning the Mockers of His Confession.

II—He Teaches Rhetoric, the Only Thing He Loved, and Scorns the Soothsayer, who Promised Him Victory.

III—Not Even the Most Experienced Men Could Persuade Him of the Vanity of Astrology, to Which He was Devoted.

IV—Sorely Distressed by Weeping at the Death of His Friend, He Provides Consolation for Himself.

V—Why Weeping is Pleasant to the Wretched.

And now, Lord, these things are passed by, and time hath assuaged my wound. May I learn from Thee, who art Truth, and approach the ear of my heart unto Thy mouth, that Thou mayest tell me why weeping is sweet to the miserable? Hast Thou, although present every where, cast away our misery far from Thee? And Thou abidest in Thyself, but we are tossed about in divers trials. And yet unless we mourned in Thine ears, we should have no hope left. Whence then is sweet fruit gathered from the bitterness of life, from groaning, tears, sighs, and complaints? Doth this sweeten it, that we hope Thou hearest? This is true of prayer, for therein is a longing to approach unto Thee. But is it also in grief for a thing lost, and the sorrow wherewith I was then overwhelmed? For I neither hoped he should return to life nor did I desire this with my tears; but I wept only and grieved. For I was miserable, and had lost my joy. Or is weeping indeed a bitter thing, and for very loathing of the things which we before enjoyed, does it then, when we shrink from them, please us?

VI—His Friend Being Snatched Away by Death, He Imagines that He Remains Only as Half.

VII—Troubled by Restlessness and Grief, He Leaves His Country a Second Time for Carthage.

VIII—That His Grief Ceased by Time, and the Consolation of Friends.

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

X—That All Things Exist That They may Perish, and That we are not Safe Unless God Watches Over Us.

XI—That Portions of the World are not to be Loved; but that God, Their Author, is Immutable, and His Word Eternal.

XII—Love is not Condemned, but Love in God, in Whom There is Rest Through Jesus Christ, is to be Preferred.

XIII—Love Originates From Grace, and Beauty Enticing Us.

XIV—Concerning the Books Which He Wrote “On the Fair and Fit,” Dedicated to Hierius.

XV—While Writing, Being Blinded by Corporeal Images, He Failed to Recognise the spiritual Nature of God.

XVI—He Very Easily Understood the Liberal Arts and the Categories of Aristotle, but Without True Fruit.

Book V

I—That It Becomes the Soul to Praise God, and to Confess Unto Him.

II—On the Vanity of Those Who Wished to Escape the Omnipotent God.

III—Having 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.

IV—That the Knowledge of terrestrial and Celestial Things does not Give Happiness, but the Knowledge of God Only.

V—Of Manichaeus Pertinaciously Teaching False Doctrines, and Proudly Arrogating to Himself the Holy Spirit.

VI—Faustus was Indeed an Elegant Speaker, but knew Nothing of the Liberal Sciences.

VII—Clearly seeing the fallacies of the Manichaeans, he retires from them, being remarkably aided by God.

VIII—He sets out for Rome, his mother in vain lamenting it.

IX—Being attacked by fever, he is in great danger

X—When he had left the Manichaeans, he retained his depraved opinions concerning sin and the origin of the saviour.

XI—Helpidius disputed well against the Manichaeans as to the authenticity of the New Testament.

XII—Professing rhetoric at Rome, he discovers the fraud of his...