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Book, Chapter grey = Comment text
1 Int | colossus bestriding two worlds, Augustine stands as the last patristic
2 Int | Scripture that, first and last, Augustine found the focus of his religious
3 Int | philosophy of history.” Augustine regarded himself as much
4 Int | Ages, he finds the marks of Augustine’s influence, powerful and
5 Int | evangelical elements in Augustine’s thought were appealed
6 Int | non-evangelical aspects of Augustine’s thought and life. And,
7 Int | own time, the influence of Augustine is obviously one of the
8 Int | succinct characterization of Augustine is impossible, not only
9 Int | fully justified in giving Augustine his aptest title, Doctor
10 Int | The central theme in all Augustine’s writings is the sovereign
11 Int | grace of God. Grace, for Augustine, is God’s freedom to act
12 Int | Holy Spirit in the Church.~Augustine had no system - but he did
13 Int | even down to our own time. Augustine is an essential source for
14 Int | their proper goals. In sum, Augustine is one of the very few men
15 Int | Hippo Regius (A.D. 430), Augustine wrote - mostly at dictation -
16 Int | 32-45). In his old age, Augustine reviewed his authorship (
17 Int | reader who wishes to approach Augustine as directly as possible,
18 Int | at the very climax of it, Augustine set himself to focus his
19 Int | characteristic flavor of his thought.~Augustine was baptized by Ambrose
20 Int | to Africa. A year later, Augustine was back in Roman Africa
21 Int | Miscellanea Agostiniana, II, 678).~Augustine had a complex motive for
22 Int | The Confessions are not Augustine’s autobiography. They are,
23 Int | appetence.~In Book VIII, Augustine piles up a series of remembered
24 Int | Ambrose, who embodied for Augustine the dignity of Christian
25 Int | more famous scholar than Augustine ever hoped to be), who finally
26 Int | observe two separate stages in Augustine’s “conversion.” The first
27 Int | moment.” The dialogues that Augustine wrote at Cassiciacum the
28 Int | theology firmly laid out. Augustine neglects to tell us (in
29 Int | this obviously meant, for Augustine, the “confession of sins.”
30 Int | In Books XII and XIII, Augustine elaborates, in loving patience
31 Int, 1 | grace of God and represents Augustine’s fully matured theological
32 Int, 1 | epicenter. Sometime in 421, Augustine received a request from
33 Int, 1 | tribune Dulcitius (for whom Augustine wrote the De octo dulcitii
34 Int, 1 | briefest possible form. Augustine dryly comments that the
35 Int, 1 | most important of all of Augustine’s writings, for it is a
36 Int, 1 | truth.~For his framework, Augustine chooses the Apostles’ Creed
37 Int, 1 | God’s work in creation. Augustine makes a firm distinction
38 Int, 1 | shadow of sin and evil and Augustine reviews his famous (and
39 Int, 1 | Holy Spirit and the Church. Augustine then sets forth the benefits
40 Int, 1 | toward resurrection, and Augustine feels he must devote a good
41 Int, 1 | to end all translations. Augustine’s Latin is, for the most
42 Int, 1 | text in another way, for Augustine’s Latin is eminently readable!
43 Int, 1 | accurate medium of contact with Augustine’s temper and mode of argumentation.
44 Int, 1 | equivalent for his style. If Augustine’s ideas come through this
45 Int, 1 | eloquent nor as elegant as Augustine in his own language. In
46 Int, 1 | reader soon recognizes that Augustine will not willingly be inspected
47 Int, 1 | glimpses of God’s glory. Augustine’s style is deeply personal;
48 Int, 1 | rudibus.~Even the best of Augustine’s writing bears the marks
49 Int, 1 | I am most grateful.~~ ~AUGUSTINE’S TESTIMONY CONCERNING~THE
50 Int, 1 | The Confessions of Saint Augustine~ ~
51 1 | God’s searching presence, Augustine undertakes to plumb the
52 1, XI(24) | In baptism which, Augustine believed, established the
53 1, XVI(31) | or the Academics) whom Augustine had heard levy a rather
54 2, III(47) | explicit statement we have from Augustine of his motive and aim in
55 3, IV(61) | fragments that remain are in Augustine's works: Contra Academicos,
56 3, VIII(76) | Ex. 20:3-8; Ps. 144:9. In Augustine's Sermon IX, he points out
57 3, IX(78) | An example of this which Augustine doubtless had in mind is
58 4, VI(98) | serves animae dimidium meae. Augustine's memory changes the text
59 4, XIII(105) | save echoes in the rest of Augustine's aesthetic theories. Cf.
60 4, XV(116) | Enneads of Plotinus, to which Augustine refers infra, Bk. VIII,
61 5 | Faustus comes to Carthage and Augustine is disenchanted in his hope
62 5 | interpretation of Scripture. Augustine decides to become a Christian
63 5, X(143) | This tradition was known in Augustine's time chiefly through the
64 5, X(143) | kind of skepticism shook Augustine's complacency severely,
65 5, XIII(146) | paternae gloriae, which Augustine had doubtless learned in
66 5, XIV(148) | opened new horizons for Augustine in Biblical interpretation
67 6 | twenties. Monica follows Augustine to Milan and finds him a
68 6 | Both admire Ambrose but Augustine gets no help from him on
69 6 | quest for the happy life. Augustine becomes engaged, dismisses
70 6, V(159) | the basic assumption of Augustine's whole epistemology. See
71 6, V(159) | Reason in the Thought of St. Augustine," in Church History (XIX,
72 6, VII(162) | Alypius was more than Augustine's close friend; he became
73 6, XVI | conversion to Neoplatonism. Augustine traces his growing disenchantment
74 6, V(180) | This simile is Augustine's apparently original improvement
75 6, IX(186) | before; cf. M.P. Garvey, St. Augustine: Christian or Neo-Platonist (
76 6, IX(186) | a fair probability that Augustine had acquired some knowledge
77 6, IX(187) | the Fifth Ennead and note Augustine's identification of Logos,
78 6, IX(201) | IX, pp. 295, 296); cf. Augustine, On Christian Doctrine,
79 6, XIX(219) | worth remembering that both Augustine and Alypius were catechumens
80 6, XIX(220) | Cf. Augustine's The Christian Combat as
81 6, XXI(226) | Prov. 8:22 and Col. 1:15. Augustine is here identifying the
82 6, XXI(226) | a "creature" of God. But Augustine was a Chalcedonian before
83 7 | Conversion to Christ. Augustine is deeply impressed by Simplicianus’
84 7, V(249) | is a typical example of Augustine's love of wordplay and assonance,
85 8 | end of the autobiography. Augustine tells of his resigning from
86 8 | they start back for Africa. Augustine recalls the ecstasy he and
87 8, IV(275) | included Monica, Adeodatus (Augustine's fifteen-year-old son),
88 8, IV(275) | fifteen-year-old son), Navigius (Augustine's brother), Rusticus and
89 8, IV(276) | pointed to as evidence that Augustine's conversion thus far had
90 8, XI(301) | in Milan, but about whom Augustine is curiously silent save
91 8, XII(305) | Cf. this passage, as Augustine doubtless intended, with
92 8, XII(308) | Tobie Matthew (adapted). For Augustine's own analysis of the scan
93 9 | autobiography to self-analysis. Augustine turns from his memories
94 9, VI(332) | Gods (a likely source for Augustine's knowledge of early Greek
95 9, VI(333) | An important text for Augustine's conception of sensation
96 9, VIII(337) | is a basic conception in Augustine's psychology and epistemology;
97 9, XXXIII(371) | Cf. the evidence for Augustine's interest and proficiency
98 9, XXXIV(374) | Gen. 27:1; cf. Augustine's Sermon IV, 20:21f.~
99 9, XXXIV(376) | an obvious favorite of Augustine's. See above, Bk. IX, Ch.
100 10 | and the Creation in time. Augustine ties together his memory
101 10 | But what is time? To this Augustine devotes a brilliant analysis
102 10, III(419) | Augustine was profoundly stirred,
103 10, III(420) | final test of truth, for Augustine, is self-evidence and the
104 10, VIII(425) | Cf. Augustine's emphasis on Christ as
105 10, X(429) | CCLXVII, 2 (PL 38, c. 1230), Augustine has a similar usage. Speaking
106 10, X(430) | creatio ex nihilo which Augustine is citing here. He returns
107 10, XX(437) | vaguely to the movement of Augustine's thought in the Confessions:
108 10, XXVII(447) | Here Augustine begins to summarize his
109 11 | the truth of Scripture. Augustine explores the relation of
110 11 | self-evidently the only possibility, Augustine turns to an elaborate discussion
111 11, II(457) | Caelum caeli domino, etc. Augustine finds a distinction here
112 11, III(459) | It is interesting that Augustine should have preferred the
113 11, III(459) | version. Is it possible that Augustine may have had the sensibilities
114 11, VI(462) | Augustine may not have known the Platonic
115 11, VI(463) | Dictare: was Augustine dictating his Confessions?
116 11, XVI(483) | erroneously ascribed to Augustine himself.~
117 11, XVIII(486) | This is the basis of Augustine's defense of allegory as
118 11, XVIII(486) | interpretations of truth. This gave Augustine the basis for a positive
119 11, XIX(487) | In this chapter, Augustine summarizes what he takes
120 11, XXV(495) | important implications both for Augustine's epistemology and for his
121 11, XXXII(504) | interesting to note that Augustine devotes more time and space
122 12 | of the days of creation. Augustine undertakes to interpret
123 12, II(507) | the soul in Plotinus and Augustine.~
124 12, II(509) | Cf. Ps. 36:6 and see also Augustine's Exposition on the Psalms,
125 12, XVII(579) | Amaricantes, a figure which Augustine develops both in the Exposition
126 12, XVII(579) | God. Commenting on Ps. 65, Augustine says: "For the sea, by a
127 12, XVII(582) | In this way, Augustine sees an analogy between
128 12, XVIII(593) | Sacramenta; but cf. Augustine's discussion of sacramenta
129 12, XXIV(632) | Here, again, as in a coda, Augustine restates his central theme
130 12, XXXII(651) | Augustine himself had misgivings about
131 12, XXXVIII(654)| City of God, XI, 10, on Augustine's notion that the world
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