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second chapter of Book IX Augustine references his choice to wait three weeks until the autumn break to leave his position of teaching without causing a disruption. He wrote that some "may say it was sinful of me to allow myself to occupy a chair of lies even for one hour". In the introduction to the 1961 translation by R. S. Pine-Coffin he suggests that this harsh interpretation of
Augustine's own past is intentional so that his audience sees him as a sinner blessed with God's mercy instead of as a holy figurehead. Considering the fact that the sins Augustine describes are of a rather common nature (e.g. the theft of pears when a young boy), these examples might also enable the reader to identify with the author and thus make it easier to follow in Augustine's footsteps on his personal road to conversion. This identification is an element of the protreptic and paraenetic character of the
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recovered slightly, then died. The death of his friend depresses
Augustine, who then reflects on the meaning of love of a friend in a mortal sense versus love of a friend in God; he concludes that his friend's death affected him severely because of his lack of love in God. Things he used to love become hateful to him because everything reminds him of what was lost. Augustine then suggests that he began to love his life of sorrow more than his fallen friend. He closes this book with his reflection that he had attempted to find truth through the Manicheans and astrology, yet devout Church members, who he claims are far less intellectual and prideful, have found truth through greater faith in God.
634:. While reflecting in a garden, Augustine hears a child's voice chanting "take up and read." Augustine picks up a book of St. Paul's writings (codex apostoli, 8.12.29) and reads the passage it opens to, Romans 13:13–14: "Not in revelry and drunkenness, not in debauchery and wantonness, not in strife and jealousy; but put on the Lord Jesus Christ, and as for the flesh, take no thought for its lusts." This action confirms his conversion to Catholicism. His friend Alypius follows his example.
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mountain top, the land of peace, and not to find the way to it… it is quite another thing to keep to the way which leads there, which is made safe by the care of the heavenly
Commander, where they who have deserted the heavenly army may not commit their robberies, for they avoid it as a punishment." From this point, he picks up the works of the apostle Paul which "seized with wonder."
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question of why he and his friends stole pears when he had many better pears of his own. He explains the feelings he experienced as he ate the pears and threw the rest away to the pigs. Augustine argues that he most likely would not have stolen anything had he not been in the company of others who could share in his sin.
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discovering happiness. Augustine highlights the contribution of his friends
Alypius and Nebridius in his discovery of religious truth. Monica returns at the end of this book and arranges a marriage for Augustine, who separates from his previous concubine, finds a new mistress, and deems himself to be a "slave of lust."
140:'s role in his conversion to Christianity. The first nine books are autobiographical and the last four are commentary and significantly more philosophical. He shows intense sorrow for his sexual sins and writes on the importance of sexual morality. The books were written as prayers to God, thus the title, based on the
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658:. He considers that there are three kinds of time in the mind: the present with respect to things that are past, which is the memory; the present with respect to things that are present, which is contemplation; and the present with respect to things that are in the future, which is expectation. He relies on
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in presence of particularly difficult passages. Readers shall believe all the
Scripture is inspired by God and that each author wrote nothing in which he did not believe personally, or that he believed to be false. Readers must distinguish philologically, and keep separate, their own interpretations,
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view of God. He finds fault with this thought, however, because he thinks that they understand the nature of God without accepting Christ as a mediator between humans and God. He reinforces his opinion of the
Neoplatonists through the likeness of a mountain top: "It is one thing to see, from a wooded
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While
Augustine is aged 29, he begins to lose faith in Manichean teachings, a process that starts when the Manichean bishop Faustus visits Carthage. Augustine is unimpressed with the substance of Manichaeism, but he has not yet found something to replace it. He feels a sense of resigned acceptance to
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provide significant insight into the first thirty-three years of his life. Augustine does not paint himself as a holy man, but as a sinner. The sins that
Augustine confesses are of many different severities and of many different natures, such as lust/adultery, stealing, and lies. For example, in the
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was written between 397–398 AD, suggesting self-justification as a possible motivation for the work. With the words "I wish to act in truth, making my confession both in my heart before you and in this book before the many who will read it" in Book X Chapter 1, Augustine both confesses his sins and
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was not only meant to encourage conversion, but it offered guidelines for how to convert. Augustine extrapolates from his own experiences to fit others' journeys. Augustine recognizes that God has always protected and guided him. This is reflected in the structure of the work. Augustine begins each
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dies, followed soon after by his friends
Nebridius and Verecundus. By the end of this book, Augustine remembers these deaths through the prayer of his newly adopted faith: "May they remember with holy feeling my parents in this transitory light, and my brethren under Thee, O Father, in our Catholic
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In principle, the reader isn't capable of ascertaining what the author had in mind when he wrote a biblical book, but he has the duty to do his best to approach that original meaning and intention without contradicting the letter of the written text. The interpretation must stay "within the truth"
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is a "pilgrimage of grace… retrac the crucial turnings of the way by which had come. And since he was sure that it was God's grace that had been his prime mover in that way, it was a spontaneous expression of his heart that cast his self-recollection into the form of a sustained prayer to God."
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Between the ages of 19 and 28, Augustine forms a relationship with an unnamed woman who, though faithful, is not his lawfully wedded wife, with whom he has a son, Adeodatus. At the same time that he returned to his hometown
Tagaste to teach, a friend fell sick, was baptized in the Catholic Church,
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Augustine continues to reflect on his adolescence during which he recounts two examples of his grave sins that he committed as a sixteen-year-old: the development of his God-less lust and the theft of a pear from his neighbor's orchard, despite never wanting for food. In this book, he explores the
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and the significance of God's creation of man. Based on his interpretation, he espouses the significance of rest as well as the divinity of Creation: "For, then shalt Thou rest in us, in the same way that Thou workest in us now So, we see these things which Thou hast made, because they exist, but
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The sermons of Ambrose draw Augustine closer to Catholicism, which he begins to favor over other philosophical options. In this section his personal troubles, including ambition, continue, at which point he compares a beggar, whose drunkenness is "temporal happiness," with his hitherto failure at
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dated from an era where martyrdom was no longer a threat to most Christians as was the case two centuries earlier. Instead, a Christian's struggles were usually internal. Augustine clearly presents his struggle with worldly desires such as lust. Augustine's conversion was quickly followed by his
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Disagreements may arise "either as to the truth of the message itself or as to the messenger's meaning" (XII.23). The truthfulness of the message itself is granted by God who inspired it to the extensor and who made possible the transmission and spread of the content across centuries and among
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Augustine shifts from personal memories to introspective evaluation of the memories themselves and of the self, as he continues to reflect on the values of confessions, the significance of prayer, and the means through which individuals can reach God. It is through both this last point and his
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Through his discussion of creation, Augustine relates the nature of the divine and the earthly as part of a thorough analysis of both the rhetoric of Genesis and the plurality of interpretations that one might use to analyze Genesis. Comparing the scriptures to a spring with streams of water
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Mother , and my fellow citizens in the eternal Jerusalem, for which the pilgrimage of Thy people sighs from the start until the return. In this way, her last request of me will be more abundantly granted her in the prayers of many through these my confessions than through my own prayers."
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with a prayer to God. For example, both books VIII and IX begin with "you have broken the chains that bound me; I will sacrifice in your honor". Because Augustine begins each book with a prayer, Albert C. Outler, a professor of theology at Southern Methodist University, argues that
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In preparation for his baptism, Augustine concludes his teaching of rhetoric. Ambrose baptizes Augustine along with Adeodatus and Alypius. Augustine then recounts how the church at Milan, with his mother in a leading role, defends Ambrose against the persecution of
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these fables as he has not yet formed a spiritual core to prove their falsity. He moves to teach in Rome where the education system is more disciplined. He does not stay in Rome for long because his teaching is requested in Milan, where he encounters the bishop
570:. Later, he reflects on choosing pleasure and reading secular literature over studying Scripture, choices which he later comes to understand as ones for which he deserved the punishment of his teachers, although he did not recognize that during his childhood.
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His infancy, and boyhood up to age 14. Starting with his infancy, Saint Augustine reflects on his personal childhood in order to draw universal conclusions about the nature of infancy: the child is inherently violent if left to its own devices because of
125:. Nonetheless, it does provide an unbroken record of his development of thought and is the most complete record of any single person from the 4th and 5th centuries. It is a significant theological work, featuring spiritual meditations and insights.
144:; and it begins with "For Thou hast made us for Thyself and our hearts are restless till they rest in Thee." The work is thought to be divisible into books which symbolize various aspects of the Trinity and trinitarian belief.
767:, it is clear that Augustine was not only writing for himself but that the work was intended for public consumption. Augustine's potential audience included baptized Christians, catechumens, and those of other faiths.
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they exist because Thou seest them. We see, externally, that they exist, but internally, that they are good; Thou hast seen them made, in the same place where Thou didst see them as yet to be made."
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targeted "those with similar experience to Augustine's own." Furthermore, with his background in Manichean practices, Augustine had a unique connection to those of the Manichean faith.
607:. He appreciates Ambrose's style and attitude, and Ambrose exposes him to a more spiritual, figurative perspective of God, which leads him into a position as catechumen of the Church.
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glorifies God through humility in His grace, the two meanings that define "confessions", in order to reconcile his imperfections not only to his critics but also to God.
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spreading over an immense landscape, he considers that there could be more than one true interpretation and each person can draw whatever true conclusions from the texts.
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The work is not a complete autobiography, as it was written during Augustine's early 40s and he lived long afterwards, producing another important work,
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ordination as a priest in 391 AD and then appointment as bishop in 395 AD. Such rapid ascension certainly raised criticism of Augustine.
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In the work, Augustine writes about how he regrets having led a sinful and immoral life. He discusses his regrets for following the
136:. He writes about his friend Nebridius's role in helping to persuade him that astrology was not only incorrect but evil, and Saint
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Augustine analyzes the nature of creation and of time as well as its relationship with God. He explores issues surrounding
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He blames his pride for lacking faith in Scripture, so he finds a way to seek truth regarding good and evil through
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is one of the most influential works in not only the history of Christian theology, but philosophy in general.
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considered the book to be possibly "the most serious book ever written", discussing or mentioning it in the
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He concludes the text by exploring an allegorical interpretation of Genesis, through which he discovers the
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595:. At the end of this book, his mother, Monica, dreams about her son's re-conversion to Catholic doctrine.
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is generally considered one of Augustine's most important texts. It is widely seen as the first Western
642:. Upon his return with his mother to Africa, they share in a religious vision in Ostia. Soon after,
1692:, trans. Maria Boulding, O.S.B.; ed. John E. Rotelle, O.S.A. (Hyde Park, NY: New City Press, 1997).
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reflection on the body and the soul that he arrives at a justification for the existence of Christ.
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He further describes his inner turmoil on whether to convert to Christianity. Two of his friends,
1483:. Library of Christian Classics. Translated by Outler, Albert C. Philadelphia: Westminster Press.
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philosophy were substantially influenced by Augustine's contemplation of the nature of his soul.
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in order to distinguish the book from other books with similar titles. Its original title was
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the written message and the originally intended meaning of the messenger and author (in
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In his mission to discover the truth behind good and evil, Augustine is exposed to the
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The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity
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glorify God but it also suggests God’s help in Augustine's path to redemption.
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E.B. Pusey's 1838 Translation: Revised 'you' version (2012) by Cormac Burke
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67:. Modern English translations of it are sometimes published under the title
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Robert B. Puchniak. Kierkegaard Studies Yearbook. November 24, 2011. <
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861:, Hyde Park NY: New City Press (The Works of Saint Augustine I/1), 2002
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will "always rank among the great masterpieces of western literature".
1583:(Twentieth Anniversary ed.). New York: Columbia University Press.
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https://www.degruyter.com/document/doi/10.1515/9783110236514.181/html
1184:. Vol. Book IX. Harmondsworth Middlesex, England: Penguin Books.
843:. transl., introd. & notes, John K. Ryan. New York: Image Books.
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had invented the genre at the start of the first century AD with his
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and Ponticianus, tell Augustine stories about the conversions of
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Wittgenstein and the Moral Life: Essays in Honor of Cora Diamond
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Image Books, trans. John K. Ryan (New York: Image Books, 1960).
1529:, MA: Harvard University Press (Loeb Classical Library), 2016.
1515:, MA: Harvard University Press (Loeb Classical Library), 2014.
906:, MA: Harvard University Press (Loeb Classical Library), 2016.
892:, MA: Harvard University Press (Loeb Classical Library), 2014.
878:, ed. Michael P. Foley. 2nd ed., Hackett Publishing Co., 2006.
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1674:, trans. J.G. Pilkington (Edinburgh: T. & T. Clark, 1886).
1304:. Harmondsworth Middlesex, England: Penguin Books. p. 12.
1596:(3rd ed.). Paris: Société d'édition "Les Belles Lettres.
1574:(reprint ed.). Berkeley: University of California Press.
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Augustine's Confessions: Communicative Purpose and audience
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thus constitutes an appeal to encourage conversion.
1377:. New York: Columbia University Press. p. 388.
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722:St. Augustine suggested a method to improve the
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1710:Confessions: A New Translation by Sarah Ruden
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1723:"An Introduction to Augustine's Confessions"
1598:Print. Collection des Universités de France.
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1037:. Oxford University Press. p. 4 (ix).
1405:Monk, Ray. "The 'Verificationist Phase'".
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1012:. Hackett Publishing. pp. 17–.
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1479:Augustine (1955). "Introduction".
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1064:. Hackett Publishing. p. 18.
1033:Chadwick, Henry (14 August 2008).
70:The Confessions of Saint Augustine
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1609:Augustine: Texts and translations
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1440:. Basil Blackwell Ltd. p. 2.
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1348:. Amsterdam. pp. 17–20.
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1454:. Wiley. 2023. p. 219.
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1287:Confessions
1219:Outler 1955
1195:Outler 1955
1182:Confessions
1168:Bourke 1966
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753:Confessions
739:believers.
711:Confessions
706:Confessions
699:Confessions
694:Confessions
689:Confessions
684:Confessions
593:Manichaeism
504:This box:
404:Pelagianism
346:Bonaventure
290:Enchiridion
285:Soliloquies
275:Confessions
109:Confessions
107:wrote that
101:Middle Ages
83:Confessions
44:Confessions
33:Confessions
1739:Categories
1678:Georgetown
1671:New Advent
1633:(in Latin)
1535:0674996933
1521:0674996852
968:References
656:presentism
587:Hortensius
130:Manichaean
1354:cite book
1325:cite book
1319:. Leiden.
1261:205023604
1253:0733-4311
1245:Auslegung
810:Blue Book
424:Jansenism
331:Possidius
134:astrology
35:by Saint
1729:In Latin
1647:LibriVox
1628:LibriVox
1543:(1963).
1492:(2008).
1265:Archived
932:See also
839:(1960).
824:Editions
800:and his
747:Audience
733:intentio
583:Cicero's
579:Carthage
316:Plotinus
244:Just war
166:a series
164:Part of
59:work by
55:) is an
1463:Sources
679:Purpose
671:Trinity
660:Genesis
640:Justina
605:Ambrose
341:Aquinas
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138:Ambrose
115:Summary
96:Tristia
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336:Anselm
1268:(PDF)
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729:Latin
262:Works
49:Latin
1549:ISBN
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1360:link
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1272:CORE
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816:and
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517:talk
510:view
91:Ovid
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