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The Confessions of St. Augustine
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"Augustine never thought of God without thinking of his sin, nor of his sin without thinking of Christ."
St. Augustine grates hard against "the anatomy of evil" while dealing succinctly and honestly with his own proneness toward sin. From his infatuation with its initial beauty to the discounting of his previously wasted life, Augustine leaves little to the imagination regarding his need to be saved from himself.
Most of Augustine’s Confessions are spent in a nearly catastrophe tug of war. From insult and injury to passion, lost love, and the arts–this work leads through and beyond a world where God’s timing is absolutely perfect. Nothing has really changed since then. Sin is still sin–and God is still God.
Moody Classics
Of all the factors influencing our spiritual growth and development, pivotal books play a key role. Learning from those who have walked the path and fought the fight brings wisdom and strengthens resolve. And hearing the familiar chords of kingdom living sung by voices from other times can penetrate cultural barriers that limit our allegiance to the King. To this end, Moody Publishers is honored to introduce the first six volumes in what is to be an ongoing series of spiritual classics. Selected for their enduring influence and timeless perspective, these new editions promise to shape the lives of spiritual pilgrims for generations to come.
St. Augustine grates hard against "the anatomy of evil" while dealing succinctly and honestly with his own proneness toward sin. From his infatuation with its initial beauty to the discounting of his previously wasted life, Augustine leaves little to the imagination regarding his need to be saved from himself.
Most of Augustine’s Confessions are spent in a nearly catastrophe tug of war. From insult and injury to passion, lost love, and the arts–this work leads through and beyond a world where God’s timing is absolutely perfect. Nothing has really changed since then. Sin is still sin–and God is still God.
Moody Classics
Of all the factors influencing our spiritual growth and development, pivotal books play a key role. Learning from those who have walked the path and fought the fight brings wisdom and strengthens resolve. And hearing the familiar chords of kingdom living sung by voices from other times can penetrate cultural barriers that limit our allegiance to the King. To this end, Moody Publishers is honored to introduce the first six volumes in what is to be an ongoing series of spiritual classics. Selected for their enduring influence and timeless perspective, these new editions promise to shape the lives of spiritual pilgrims for generations to come.
St. Augustine grates hard against "the anatomy of evil" while dealing succinctly and honestly with his own proneness toward sin. From his infatuation with its initial beauty to the discounting of his previously wasted life, Augustine leaves little to the imagination regarding his need to be saved from himself.
Most of Augustine’s confessions are spent in a nearly catastrophic tug-of-war. From insult and injury to passion, lost love, and the arts-this work leads through and beyond a world where God’s timing is absolutely perfect.
Nothing has really changed since then. Sin is still sin-and God is still God.
Most of Augustine’s confessions are spent in a nearly catastrophic tug-of-war. From insult and injury to passion, lost love, and the arts-this work leads through and beyond a world where God’s timing is absolutely perfect.
Nothing has really changed since then. Sin is still sin-and God is still God.
AUGUSTINE OF HIPPO (354-430) was one of the foremost philosopher-theologians of early Christianity and the leading figure in the church of North Africa. He became bishop of Hippo in 396 and held that position until his death. Before becoming a Christian, Augustine lived a very secular life. His mother Monica prayed for him diligently and at age 32, during a trip to Milan, Augustine heard the preaching of St. Ambrose, was convicted by the Holy Spirit, and became a Christian. His numerous written works, the most important of which are his Confessions and City of God, shaped the practice of biblical exegesis and helped lay the foundation for much of medieval and modern Christian thought.
DR. ROSALIE DE ROSSET is a professor of Literature, English and Homiletics at Moody Bible Institute where she has been for forty-two years. She earned her M.A. in English from Northeastern Illinois University, M.Div. from Trinity Evangelical Divinity School, and Ph.D. in Language, Literacy, and Rhetoric from The University of Illinois at Chicago. In addition to teaching, she regularly appears on Moody Broadcasting Network programs as a guest and co-host, and speaks at conferences and seminars. She lives on the northside of Chicago.
DR. ROSALIE DE ROSSET is a professor of Literature, English and Homiletics at Moody Bible Institute where she has been for forty-two years. She earned her M.A. in English from Northeastern Illinois University, M.Div. from Trinity Evangelical Divinity School, and Ph.D. in Language, Literacy, and Rhetoric from The University of Illinois at Chicago. In addition to teaching, she regularly appears on Moody Broadcasting Network programs as a guest and co-host, and speaks at conferences and seminars. She lives on the northside of Chicago.
"Augustine never thought of God without thinking of his sin, nor of his sin without thinking of Christ."
St. Augustine grates hard against "the anatomy of evil" while dealing succinctly and honestly with his own proneness toward sin. From his infatuation with its initial beauty to the discounting of his previously wasted life, Augustine leaves little to the imagination regarding his need to be saved from himself.
Most of Augustine’s Confessions are spent in a nearly catastrophic tug-of-war. From insult and injury to passion, lost love, and the arts–this work leads through and beyond a world where God’s timing is absolutely perfect.
Nothing has really changed since then. Sin is still sin–and God is still God.
St. Augustine grates hard against "the anatomy of evil" while dealing succinctly and honestly with his own proneness toward sin. From his infatuation with its initial beauty to the discounting of his previously wasted life, Augustine leaves little to the imagination regarding his need to be saved from himself.
Most of Augustine’s Confessions are spent in a nearly catastrophic tug-of-war. From insult and injury to passion, lost love, and the arts–this work leads through and beyond a world where God’s timing is absolutely perfect.
Nothing has really changed since then. Sin is still sin–and God is still God.
Introduction/ 9The First Book/ 19
Confessions of the greatness and unsearchableness of God—Of God’s mercies in infancy and boyhood, and human willfulness—Of his own sins of idleness, abuse of his studies, and of God’s gifts up to his fifteenth year.The Second Book/ 44
Object of these confessions—Further ills of idleness developed in his sixteenth year—Evils of ill society, which betrayed him into theft.The Third Book/ 58
His residence at Carthage from his seventeenth to his nineteenth year—Source of his disorders—Love of shows—Advance in studies, and love of wisdom—Distaste for Scripture—Led astray to the Manichaeans—Refutation of some of their tenets—Grief of his mother, Monnica, at his heresy, and prayers for his conversion—Her vision from God, and answer through a Bishop.The Fourth Book/ 78
Augustine’s life from nineteen to twenty-eight—Himself a Manichaean, and seducing others to the same heresy—Partial obedience amidst vanity and sin, consulting astrologers, only partially shaken herein—Loss of an early friend, who is converted by being baptized when in a swoon—Reflections on grief, on real and unreal friendship, and love of fame—Writes on “the fair and fit,” yet cannot rightly, though God had given him great talents, since he entertained wrong notions of God; and so even his knowledge he applied ill.The Fifth Book/ 102
Augustine’s twenty-ninth year—Faustus, a snare of Satan to man, made an instrument of deliverance to St. Augustine, by showing the ignorance of the Manichees on those things wherein they professed to have divine knowledge—Augustine gives up all thought of going further among the Manichees—Is guided to Rome and Milan, where he hears St. Ambrose—Leaves the Manichees, and becomes again a Catechumen in the Catholic Church.TheSixth Book/ 126
Arrival of Monnica at Milan—her obedience to St. Ambrose, and his value for her—St. Ambrose’s habits—Augustine’s gradual abandonment of error—Finds that he has blamed the Catholic Church wrongly—Desire of absolute certainty, but struck with the contrary analogy of God’s natural Providence—How shaken in his worldly pursuits—God’s guidance of his friend Alypius—Augustine debates with himself and his friends about their mode of life—His inveterate sins, and dread of
judgment.The Seventh Book/ 153
Augustine’s thirty-first year—Gradually extricated from his errors, but still with material conceptions of God—Much aided by an argument of Nebridius—Sees that the cause of sin lies in free-will, rejects the Manichaean heresy, but cannot altogether embrace the doctrine of the Church—Recovered from the belief in Astrology, but miserably perplexed about the origin of evil—Is led to find in the Platonists the seeds of the doctrine of the Divinity of the Word, but not of His humiliation— Hence he obtains clearer notions of God’s majesty, but, not knowing Christ to be the Mediator, remains estranged from Him—All his doubts removed by the study of Holy Scripture, especially St. Paul.The Eighth Book/ 183
Augustine’s thirty-second year—He consults Simplicianus, from him hears the history of the conversion of Victorinus, and longs to devote himself entirely to God, but is mastered by his old habits—Is still further roused by the history of St. Anthony, and the conversion of two courtiers—During a severe struggle, hears a voice from heaven, opens Scripture, and is converted, with hisfriend Alypius—His mother’s vision fulfilled.The Ninth Book/ 212
Augustine determines to devote his life to God, and to abandon his profession of Rhetoric, quietly, however—Retires to the country to prepare himself to receive the grace of Baptism, and is baptized with Alypius, and his son Adeodatus—At Ostia, on his way to Africa, his mother, Monnica, dies, in her fifty-sixth year, the thirtythird of Augustine—Her life and character.The Tenth Book/ 243
Having in the former books spoken of himself before his receiving the grace of Baptism, in this Augustine confesses what he then was—He inquires by what faculty we can know God at all, when he enlarges on the mysterious character of the memory, wherein God, being made known, dwells, but which could not discover Him—Examines his own trials under the triple division of temptation, “lust of the flesh, lust of the eyes, and pride,”—what Christian continency prescribes as to each—On Christ the Only Mediator, who heals and will heal all infirmities.Notes/ 299To Think About/ 304
Confessions of the greatness and unsearchableness of God—Of God’s mercies in infancy and boyhood, and human willfulness—Of his own sins of idleness, abuse of his studies, and of God’s gifts up to his fifteenth year.The Second Book/ 44
Object of these confessions—Further ills of idleness developed in his sixteenth year—Evils of ill society, which betrayed him into theft.The Third Book/ 58
His residence at Carthage from his seventeenth to his nineteenth year—Source of his disorders—Love of shows—Advance in studies, and love of wisdom—Distaste for Scripture—Led astray to the Manichaeans—Refutation of some of their tenets—Grief of his mother, Monnica, at his heresy, and prayers for his conversion—Her vision from God, and answer through a Bishop.The Fourth Book/ 78
Augustine’s life from nineteen to twenty-eight—Himself a Manichaean, and seducing others to the same heresy—Partial obedience amidst vanity and sin, consulting astrologers, only partially shaken herein—Loss of an early friend, who is converted by being baptized when in a swoon—Reflections on grief, on real and unreal friendship, and love of fame—Writes on “the fair and fit,” yet cannot rightly, though God had given him great talents, since he entertained wrong notions of God; and so even his knowledge he applied ill.The Fifth Book/ 102
Augustine’s twenty-ninth year—Faustus, a snare of Satan to man, made an instrument of deliverance to St. Augustine, by showing the ignorance of the Manichees on those things wherein they professed to have divine knowledge—Augustine gives up all thought of going further among the Manichees—Is guided to Rome and Milan, where he hears St. Ambrose—Leaves the Manichees, and becomes again a Catechumen in the Catholic Church.TheSixth Book/ 126
Arrival of Monnica at Milan—her obedience to St. Ambrose, and his value for her—St. Ambrose’s habits—Augustine’s gradual abandonment of error—Finds that he has blamed the Catholic Church wrongly—Desire of absolute certainty, but struck with the contrary analogy of God’s natural Providence—How shaken in his worldly pursuits—God’s guidance of his friend Alypius—Augustine debates with himself and his friends about their mode of life—His inveterate sins, and dread of
judgment.The Seventh Book/ 153
Augustine’s thirty-first year—Gradually extricated from his errors, but still with material conceptions of God—Much aided by an argument of Nebridius—Sees that the cause of sin lies in free-will, rejects the Manichaean heresy, but cannot altogether embrace the doctrine of the Church—Recovered from the belief in Astrology, but miserably perplexed about the origin of evil—Is led to find in the Platonists the seeds of the doctrine of the Divinity of the Word, but not of His humiliation— Hence he obtains clearer notions of God’s majesty, but, not knowing Christ to be the Mediator, remains estranged from Him—All his doubts removed by the study of Holy Scripture, especially St. Paul.The Eighth Book/ 183
Augustine’s thirty-second year—He consults Simplicianus, from him hears the history of the conversion of Victorinus, and longs to devote himself entirely to God, but is mastered by his old habits—Is still further roused by the history of St. Anthony, and the conversion of two courtiers—During a severe struggle, hears a voice from heaven, opens Scripture, and is converted, with hisfriend Alypius—His mother’s vision fulfilled.The Ninth Book/ 212
Augustine determines to devote his life to God, and to abandon his profession of Rhetoric, quietly, however—Retires to the country to prepare himself to receive the grace of Baptism, and is baptized with Alypius, and his son Adeodatus—At Ostia, on his way to Africa, his mother, Monnica, dies, in her fifty-sixth year, the thirtythird of Augustine—Her life and character.The Tenth Book/ 243
Having in the former books spoken of himself before his receiving the grace of Baptism, in this Augustine confesses what he then was—He inquires by what faculty we can know God at all, when he enlarges on the mysterious character of the memory, wherein God, being made known, dwells, but which could not discover Him—Examines his own trials under the triple division of temptation, “lust of the flesh, lust of the eyes, and pride,”—what Christian continency prescribes as to each—On Christ the Only Mediator, who heals and will heal all infirmities.Notes/ 299To Think About/ 304
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| Weight | 1 oz |
|---|---|
| Dimensions | 1 × 5 × 7 in |