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On Genesis
Augustine of Hippo
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On Genesis — Augustine of Hippo.
Author: Augustine of Hippo
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1Genesis," The University of Dayton Review 22 ( 1994) 55-67.
pp. 14–14 · ≈ 4 min2(Kirchengeschichtliche Quellen und Studien 4; St. Ottilien, 1960) 163-195.
pp. 14–14 · ≈ 4 min3Augustiniennes 5 ( 1 968) 95- 1 37.
pp. 14–14 · ≈ 4 min4ecclesiastique 72 (1971) 81-105, especially 85-78, 90-93.
pp. 14–14 · ≈ 4 min58. 1bid., 11, 1, 1 (CSEL 89, 45).
pp. 14–14 · ≈ 4 min69. See Vannier, "Creatio" (note 1, above), 20-66, 175-179.
pp. 14–14 · ≈ 4 min7Metafisica 20 (1965) 122-141; idem, "Sul fondamento teoretico della 'religione,'" Filosofia e
pp. 15–15 · ≈ 4 min8Boulding, The Confessions [Hyde Park, NY: New City Press. 1997] 288. Henceforth:
pp. 15–15 · ≈ 4 min9Boulding, The Confessions [Hyde Park, NY: New City Press. 1997] 288. Henceforth:
pp. 15–15 · ≈ 4 min1015. See Confessions X1, 3, 5; X11, 18, 27; X11, 24, 33 (CCL 27, 196, 229, 233).
pp. 15–15 · ≈ 4 min11understanding"; ibid., V11, 24, 35: "if there is no scriptural authority or evident argument of
pp. 16–16 · ≈ 4 min1218. See The Trinity XV, 2. 2 (CCL 50A, 460-62).
pp. 16–16 · ≈ 4 min13(Lewiston, 1988)1; A. S. Pease, "Caeli enarrant," Harvard Theological Review 34 (1941)
pp. 17–17 · ≈ 4 min14sa reception (Paris, 1988); eadem, "Lire en grec le recit de la creation: interpretation de la
pp. 17–17 · ≈ 4 min15d'Alexandrie 1; Paris, 1961) 17-112.
pp. 17–17 · ≈ 4 min1623. 1bid., 6, 22; 6, 24, 2 (Schwartz, 243).
pp. 17–17 · ≈ 4 min17premiers versets de la Genese (Paris: etudes Augustiniennes, 1973) 61-94; G. T. Armstrong,
pp. 17–17 · ≈ 4 min18on Genesis (Chicago, 1912); Y. Congar, "Le theme de Dieu-Createur et les explications de
pp. 17–17 · ≈ 4 min19Testament (Stuttgarter Biblische Beitrage 36; Stuttgart, 1 997) 1 1 8- 1 33; G. Rinaldi (ed.). Biblia
pp. 18–18 · ≈ 4 min20koniglichen Gesellschafl der Wissenschaften in Gdttingen. Phil.-hist. Klasse (1915) 26-136;
pp. 18–18 · ≈ 4 min21(Turin. 1960).
pp. 18–18 · ≈ 4 min2229. See Bouhout, "Pentateuque chez les Peres" (note 19, above). 708.
pp. 18–18 · ≈ 4 min2330. See Vannier, "Creatio" (note 1, above), 68.
pp. 18–18 · ≈ 4 min24idem, "Eustathius, der lateinische ubersetzer der Hexaemeron-Homilien Basilius des
pp. 19–19 · ≈ 4 min25DC, 1944); J. De Blic, "Platonisme et christianisme dans la conception augustinienne du dieu
pp. 19–19 · ≈ 4 min26DC, 1944); J. De Blic, "Platonisme et christianisme dans la conception augustinienne du dieu
pp. 19–19 · ≈ 4 min2735. See A. H. Armstrong, St. Augustine and Christian Platonism (Villanova, 1967) 15.
pp. 19–19 · ≈ 4 min2846 (1953) 1-25; G. Madec, Sam/ Augustin et la philosophie (Collection des etudes
pp. 20–20 · ≈ 4 min29Polemic and Beyond (American University Series, Theology and Religion 205; New York,
pp. 20–20 · ≈ 4 min30this Trinity is called one God. and that he made and created all the things that are, insofar as
pp. 20–20 · ≈ 4 min311nterpretations des premiers versets de la Genise (Paris: etudes Augustiniennnes, 1973)
pp. 20–20 · ≈ 4 min32and A. Grillmeier; Freiburg. 1963) 62-65.
pp. 20–20 · ≈ 4 min33Sant' Agostino, La Genesi 1 (Nuova Biblioteca Agostiniana 9/1 ; Rome, 1988) LX1-LXXX.
pp. 21–21 · ≈ 4 min3442. The Literal Meaning of Genesis X11, 1,1.
pp. 21–21 · ≈ 4 min3543. See ibid., 1V, 22, 39.
pp. 22–22 · ≈ 1 min3644. Confessions X111, 4, 5 (CCL 27, 244); Boulding, 345.
pp. 22–24 · ≈ 1 min37jungen Augustinus von 373 (Dissertation; Miinster. 1975) 568-588.
pp. 25–25 · ≈ 3 min38jungen Augustinus von 373 (Dissertation; Miinster. 1975) 568-588.
pp. 25–25 · ≈ 3 min39Bible see K. Pollmann, Doctrina christiana. Untersuchungen zu den Anfdngen der
pp. 25–25 · ≈ 3 min401997) 121.
pp. 25–25 · ≈ 3 min41augustinienne de la creation," in J. C. Schnaubelt and F. Van Fleieren (eds.), Augustine:
pp. 26–26 · ≈ 4 min42See P. Courcelle, Recherches sur les Confessions de Saint Augustin (Paris, 1968) 96-103. R.-J.
pp. 26–26 · ≈ 4 min437. See Confessions V1, 3, 4 (CCL 27, 76).
pp. 26–26 · ≈ 4 min448. Confessions, V, 14, 25 (Boulding, 132).
pp. 26–26 · ≈ 4 min459. The Literal Meaning ofGenesis V111, 2, 5.
pp. 26–26 · ≈ 4 min461 1. See R. J. O'Connell, St. Augustine's Early Theory ofMan, A.D. 386-391 (Cambridge, Mass.,
pp. 27–27 · ≈ 4 min471 3. Later on (3%), in his Answer to the Letter ofMani Known as "The Foundation. " Augustine
pp. 27–27 · ≈ 4 min4815. On Genesis: A Refutation of the Manichees 1. 4, 7.
pp. 27–27 · ≈ 4 min49Genesis against the Manichees, and The Literal Interpretation of Genesis: An Unfinished
pp. 28–28 · ≈ 4 min50(CSEL 34/1 , 79), in which Paulinus of Nola describes Augustine's On Genesis: A Refutation of
pp. 28–28 · ≈ 4 min5118. On Genesis: A Refutation of the Manichees 11, 29, 43.
pp. 28–28 · ≈ 4 min5219. See Augustine. The Instruction ofBeginners 17, 28—18, 30 (CCL 46, 152-155).
pp. 28–28 · ≈ 4 min5320. See On Genesis: A Refutation ofthe Manichees 1, 1, 1.
pp. 28–28 · ≈ 4 min5421. For example, ibid., 1, 22, 34.
pp. 28–28 · ≈ 4 min5522. For example, ibid., 1, 6, 10.
pp. 28–28 · ≈ 4 min56V111, 1, 4; V111, 2, 5. On the general question of biblical interpretation in On Genesis: A
pp. 29–29 · ≈ 4 min57V111, 1, 4; V111, 2, 5. On the general question of biblical interpretation in On Genesis: A
pp. 29–29 · ≈ 4 min58V111, 1, 4; V111, 2, 5. On the general question of biblical interpretation in On Genesis: A
pp. 29–29 · ≈ 4 min59V111, 1, 4; V111, 2, 5. On the general question of biblical interpretation in On Genesis: A
pp. 29–29 · ≈ 4 min60V111, 1, 4; V111, 2, 5. On the general question of biblical interpretation in On Genesis: A
pp. 29–29 · ≈ 4 min61and P. Bright (eds.), De Doctrina Christiana: A Classic of Western Culture (Notre Dame,
pp. 29–29 · ≈ 4 min62and P. Bright (eds.), De Doctrina Christiana: A Classic of Western Culture (Notre Dame,
pp. 29–29 · ≈ 4 min63Augustiniennes\(\95%)243-2%(>.
pp. 30–30 · ≈ 4 min64Augustiniennes\(\95%)243-2%(>.
pp. 30–30 · ≈ 4 min65Man and the Ages of the World," Revue des ttudes augustiniennes 12 (1966) 193-228; K.-H.
pp. 30–30 · ≈ 4 min6633. On Genesis: A Refutation ofthe Manichees 1, 23, 41.
pp. 30–30 · ≈ 4 min67contra Manichaeos" Studio Patristica 33 (1996) 274-279.
pp. 31–31 · ≈ 4 min68contra Manichaeos" Studio Patristica 33 (1996) 274-279.
pp. 31–31 · ≈ 4 min6936. On Genesis: A Refutation ofthe Manichees 11, 2, 3.
pp. 31–32 · ≈ 7 min7039. 1bid., 1, 2, 3.
pp. 33–33 · ≈ 4 min7139. 1bid., 1, 2, 3.
pp. 33–33 · ≈ 4 min72de saint Augustin," in De Genesi contra Manichaeos, De Genesi ad litteram liber imperfectus
pp. 33–33 · ≈ 4 min7341. See On Genesis: A Refutation ofthe Manichees 11, 7, 8-8, 11.
pp. 33–33 · ≈ 4 min74Manichaeos," Augustinian Studies 22 (1991) 141-154; R. J. O'Connell, book review of "R. J.
pp. 34–34 · ≈ 4 min75(ed.), Origeniana Quinta (Leuven, 1992) 179-185.
pp. 34–34 · ≈ 4 min76(ed.), Origeniana Quinta (Leuven, 1992) 179-185.
pp. 34–34 · ≈ 4 min77(ed.), Origeniana Quinta (Leuven, 1992) 179-185.
pp. 34–34 · ≈ 4 min78SantAgostino, Le Genesi difesa contro i Manichei (note 16, above) 3-46.
pp. 34–34 · ≈ 4 min79SUndenfalls in De Genesis contra Manichaeos," in L'Etica cristiana nei secoli III e IV: Eredita
pp. 34–34 · ≈ 4 min80(CCL 39, 672f.) 67, 39 (CCL 39, 896f.); True Religion 8, 1 5 (CCL 32, 197f.); City ofGod XV1,
pp. 35–35 · ≈ 4 min81(CCL 39, 672f.) 67, 39 (CCL 39, 896f.); True Religion 8,15 (CCL 32, 1 97f.); City ofGod XV1,
pp. 35–35 · ≈ 4 min82birds, but the pure hearts of people who trust and believe God, and turn from a
pp. 36–36 · ≈ 4 min83Catholic truth." For the brief "intertwining" of what the Manichees say and what the Catholics
pp. 36–36 · ≈ 4 min84Chapter 84
pp. 36–36 · ≈ 4 min85possibly signifying life (11,3,4); since the better translations have "hay" instead
pp. 37–37 · ≈ 4 min86Aquinas, and an essential element in the Catholic doctrine: that original sin is not a personal
pp. 38–38 · ≈ 4 min876. See Rom 5:12.
pp. 38–38 · ≈ 4 min887. The word natura in Latin being actually derived from nascor, "1 am born."
pp. 38–38 · ≈ 4 min89the Old Testament, which they have next to no knowledge of, and of mocking
pp. 39–39 · ≈ 4 min90joke someone is said to have made: 'He was getting hell ready for people who inquisitively
pp. 40–40 · ≈ 4 min91joke someone is said to have made: 'He was getting hell ready for people who inquisitively
pp. 40–40 · ≈ 4 min924. SeeJn 1:1-3.
pp. 40–40 · ≈ 4 min93make heaven and earth?" but leave out the "suddenly," andjust say, "Why did it
pp. 41–41 · ≈ 5 min94between God' s eternity and the eternity of time. But he repeats this "if' clause, and answers the
pp. 41–41 · ≈ 5 min95version of the bible; but where Augustine's bible used the word for anything created, we will
pp. 41–41 · ≈ 5 min96at this point, either in transmission, or else because Augustine was distracted by something
pp. 41–41 · ≈ 5 min971 :2). The Manichees find fault with this by saying: "So was God in darkness
pp. 42–42 · ≈ 4 min988. See the extract from Revisions, section 2, above.
pp. 43–43 · ≈ 4 min99did the actual water come from, over which the Spirit of God was being borne?
pp. 44–46 · ≈ 13 min100good"?1 1 What a hue and cry they would raise, what charges they would bring!
pp. 47–47 · ≈ 5 min10112. See Mt 8:10.
pp. 47–48 · ≈ 9 min10214. As indeed it does in the Jewish way of reckoning!
pp. 49–49 · ≈ 4 min10315. The sea of Galilee, for example—the only example, perhaps.
pp. 50–52 · ≈ 12 min104starting ofthe day and the lesser lampfor the starting ofthe night: it is really as if
pp. 53–53 · ≈ 4 min105can cast a slur and say, "How had God already divided earlier on between day
pp. 53–53 · ≈ 4 min10611,25,32, when dealing with the fourth day of creation, this curious problem arose from the
pp. 53–54 · ≈ 8 min107substitutes "order" for "weight."
pp. 55–55 · ≈ 4 min108lights and the aristocrats of the movement, and the Hearers, who were, so to say, its second
pp. 56–56 · ≈ 5 min10921. For example: ears in Jas 5:4, 1 Pt 3:12; eyes in Heb4:13, 1 Pt 3:12; feet in Mt 5:35.
pp. 56–56 · ≈ 5 min110faithful who have a spiritual understanding do not believe that God is circum
pp. 57–57 · ≈ 4 min11122. SeeMk 16:19, Heb 1:3.
pp. 57–57 · ≈ 4 min11223. See Lk 11:20.
pp. 57–57 · ≈ 4 min11324. See Eph 6:16-17.
pp. 57–57 · ≈ 4 min114would have been no sexual relations between Adam and Eve, in the extract from the Revisions,
pp. 58–58 · ≈ 4 min115diet as all animals, the analogues ofour emotions. Augustine, we must remember, is all the time
pp. 59–59 · ≈ 5 min116this volume.
pp. 59–60 · ≈ 9 min117manner of speaking in many places of God's scriptures. What else, after all, is
pp. 61–61 · ≈ 4 min11829. 1n accordance with the same style he also said that the Father alone knows the very day,
pp. 61–61 · ≈ 4 min119of childhood, and stretches up to Abraham in ten more generations.32 And it can
pp. 62–62 · ≈ 4 min120say—for example, instead of blind ditches we talk of blind corners.
pp. 62–62 · ≈ 4 min12131. SeeGn5.
pp. 62–62 · ≈ 4 min12232. See Gn 11:10-27.
pp. 62–62 · ≈ 4 min123adolescence. And it can be suitably compared with the third day, in which the
pp. 63–63 · ≈ 4 min124bles youth; and in very truth, among all the ages ofman youth reigns as king, and
pp. 63–63 · ≈ 4 min12533. SeeGn 11:1-9.
pp. 63–63 · ≈ 4 min12634. See Mt 1:17.
pp. 63–63 · ≈ 4 min127the people was gently set down to have a holiday abroad." And this age reaches
pp. 64–64 · ≈ 4 min128Jesus Christ, and thus the fifth day is brought to an end; now begins the sixth in
pp. 64–64 · ≈ 4 min129abroad, so much the vogue nowadays, are presumably meant to be.
pp. 64–64 · ≈ 4 min130useful distinction between middle and old age.
pp. 64–64 · ≈ 4 min131beginning of this volume.
pp. 65–65 · ≈ 5 min132Adam, from the mud of the earth in Genesis 2:7; so one has sometimes to translate him, as here,
pp. 65–65 · ≈ 5 min133used by the 1talian editors refers to Hebrews 2:6, whose author Augustine would certainly not
pp. 65–65 · ≈ 5 min13440. SeeMt 1:17.
pp. 66–66 · ≈ 4 min135Augustine's Christian spirituality to accept, to trust, to believe the material world as telling us
pp. 67–67 · ≈ 5 min136Augustine's Christian spirituality to accept, to trust, to believe the material world as telling us
pp. 67–69 · ≈ 11 min137which the Lord God had made. And the serpent said to the woman: Why did God
pp. 70–70 · ≈ 4 min138understood the phrase: that God brought the animals to Adam, not so that he, God, might see
pp. 70–71 · ≈ 8 min139and Hagar and their children. Gal 4:21-31.
pp. 72–72 · ≈ 4 min140and Hagar and their children. Gal 4:21-31.
pp. 72–72 · ≈ 4 min141the new heaven and the new earth, 1,22,33—23.42.
pp. 73–73 · ≈ 5 min142beginning of this work.
pp. 73–73 · ≈ 5 min143Revisions, 3, placed at the beginning of this work.
pp. 74–74 · ≈ 4 min1449. See below. 22,34.
pp. 75–75 · ≈ 4 min145from—if, that is, it is now just talking about the formation of the body. That, you
pp. 76–76 · ≈ 4 min14610. He just says "of the old books.'
pp. 76–76 · ≈ 4 min1471 3. That is, 1 take it, first by his keeping the word ofGod, as uttered in the command not to eat of the
pp. 77–77 · ≈ 5 min14814. See Lk 23:43.
pp. 78–78 · ≈ 5 min149conversion, living and expressing himself in a plalonic frame of thought, in which the truly real
pp. 79–79 · ≈ 5 min1501 8. Which should be "stretching out to what lies ahead," that is, to God, "and forgetting what lies
pp. 79–79 · ≈ 5 min151is totally foreign to any human lips, because it is inexpressible, so that if you
pp. 80–80 · ≈ 4 min152mentioned in Sirach 24:27, where after naming the other three rivers of paradise, the author
pp. 80–80 · ≈ 4 min153Genesis, V111,7,13. and note 25 there.
pp. 80–80 · ≈ 4 min15422. SeeLk 10:30.
pp. 80–80 · ≈ 4 min155utter" (2 Cor 12:4).
pp. 81–81 · ≈ 4 min156plural, a most useful and necessary idiom in a case like this.
pp. 81–81 · ≈ 4 min157hidden sight of it is signified, in my opinion, by the slumber which God sent
pp. 82–82 · ≈ 4 min15825. See Gal 5:17.
pp. 82–82 · ≈ 4 min159word the loving affection with which we should love our own souls, and not be
pp. 83–83 · ≈ 4 min160those we are in charge of; and also 1 suggest changing the mood of the verb from the
pp. 83–83 · ≈ 4 min161those we are in charge of; and also 1 suggest changing the mood of the verb from the
pp. 83–83 · ≈ 4 min16229. 1n the altogether wider meaning of the term current in Christian writings of Augustine's time,
pp. 83–83 · ≈ 4 min163stick to his wife, and they shall be two in oneflesh (Gn 2:24), l can find no way of
pp. 84–84 · ≈ 4 min16431. See 9,12 above.
pp. 84–84 · ≈ 4 min16532. See Lk 22:3, Jn 13:2.
pp. 85–85 · ≈ 4 min166was goodfor the eyes to see and to gain knowledge (Gn 3:6). How could she see,
pp. 86–86 · ≈ 5 min167that the idea behind this odd illustration of the point?
pp. 87–87 · ≈ 4 min168themselves were not steady in keeping his commandment; and very properly at evening, that is,
pp. 87–87 · ≈ 4 min169the answers.
pp. 87–87 · ≈ 4 min170passed on him, because he is incapable of confessing to sin, and also has abso
pp. 88–88 · ≈ 4 min171and the woman. This is surely not because he doesn't tempt men and take them
pp. 89–89 · ≈ 4 min172occult, something he is more inclined to accuse the Neoplatonists of than the Manichees. But
pp. 89–89 · ≈ 4 min173occult, something he is more inclined to accuse the Neoplatonists of than the Manichees. But
pp. 89–89 · ≈ 4 min17439. Magnum sacramentum.
pp. 90–90 · ≈ 4 min175made of earth oppresses the mind as it thinks about many things" (Wis 9: 1 5).
pp. 91–91 · ≈ 4 min17641. See Mk 4:18-19.
pp. 91–91 · ≈ 4 min17742. That is, in figurative terms, feed upon the truth.
pp. 91–91 · ≈ 4 min178nature from the start, and with which God threatened Adam when he gave the
pp. 92–92 · ≈ 4 min179sententiam; sed agendum est ut saltern in hac tantum vita sentiatur.
pp. 92–92 · ≈ 4 min18044. See above. 19.29.
pp. 92–92 · ≈ 4 min181following way, mockery by which we in our turn are being advised as much as
pp. 93–93 · ≈ 4 min182know good and evil (Gn 3:22). This ambiguous expression involves a figure of
pp. 93–93 · ≈ 4 min183them now.
pp. 93–93 · ≈ 4 min184point in the Latin, tanquam unus ex nobis, as 1 hope will become clear shortly. 1 think the figure
pp. 93–93 · ≈ 4 min185ever, God sent him awayfrom paradise (Gn 3:22-23). Notice the nice choice of
pp. 94–94 · ≈ 5 min186employ "lest" in the ambiguous way he goes on to illustrate. 1n the text he proceeds to quote
pp. 94–94 · ≈ 5 min18748. See Lk 15:32, the conclusion of the parable of the prodigal son.
pp. 94–94 · ≈ 5 min188who is stretching out to the tree of life has to undergo in this life, while the
pp. 95–95 · ≈ 4 min189"which turns."
pp. 95–95 · ≈ 4 min190Ps 7 1 (72), and on Ps 98(99); also in his Questions on Exodus, 11, q. 1 05. 1t would seem to have
pp. 95–95 · ≈ 4 min19151. See 11,2.3 above.
pp. 96–96 · ≈ 4 min19252. See Col 1:18.
pp. 96–96 · ≈ 4 min193baptism, the two sacraments that as it were constitute the Church; but Augustine here seems to
pp. 97–97 · ≈ 4 min19454. See Jn 7:37-39; 4:14.
pp. 97–97 · ≈ 4 min195than the serpent saying: You will not die the death;for Godknew that on the day
pp. 98–98 · ≈ 5 min196whom Augustine would have learned, in all probability, from the handbook Heresies of the
pp. 98–98 · ≈ 5 min197Manichees and goes along with them, as he had done himself not so very long before.
pp. 98–98 · ≈ 5 min198Church, against which that snake charmer, the apostle, sings his spell when he
pp. 99–99 · ≈ 4 min199and xviii,27 and note 32 there, for the curious or inquisitive being signified by its eating earth.
pp. 99–100 · ≈ 8 min200knowing that you are going to be hanged in the morning."
pp. 101–104 · ≈ 8 min201Biblioteca Agostiniana 9/1; Rome, 1988) 185-193; M. Marin, "11 De Genesi ad litteram
pp. 105–105 · ≈ 3 min202Biblioteca Agostiniana 9/1; Rome, 1988) 185-193; M. Marin, "11 De Genesi ad litteram
pp. 105–105 · ≈ 3 min203succubuit. Zu Augustins friihen Versuchen einer Genesis-Exegese," in L'esegesi dei Padri
pp. 105–105 · ≈ 3 min204everything as in accordance with Catholic faith."
pp. 106–106 · ≈ 3 min205everything as in accordance with Catholic faith."
pp. 106–106 · ≈ 3 min206everything as in accordance with Catholic faith."
pp. 106–106 · ≈ 3 min207everything as in accordance with Catholic faith."
pp. 106–106 · ≈ 3 min208everything as in accordance with Catholic faith."
pp. 106–106 · ≈ 3 min209received from the plainer passages of scripture and from the authority of the Church" (trans.
pp. 107–107 · ≈ 4 min21014. 1bid., 3, 10.
pp. 107–107 · ≈ 4 min21114. 1bid., 3, 10.
pp. 107–107 · ≈ 4 min21214. 1bid., 3, 10.
pp. 107–107 · ≈ 4 min2139f.); Confessions X11, 1 8. 27; X11, 32, 43 (CCL 27, 229 and 240). See Th.Finan. "St Augustine
pp. 108–108 · ≈ 4 min21419. 1bid., 2, 5; The Advantage of Believing 3. 5 (CSEL 25/1. 7f.). On the subject see A. Penna,
pp. 108–108 · ≈ 4 min21519. 1bid., 2, 5; The Advantage of Believing 3. 5 (CSEL 25/1. 7f.). On the subject see A. Penna,
pp. 108–108 · ≈ 4 min21620. Revisions 1. 18, 1 (CCL 57, 54).
pp. 108–108 · ≈ 4 min217could be by human beings (ita narratum est, ut hominihus potuit)." See Marin, 1 35- 1 38.
pp. 109–109 · ≈ 4 min218could be by human beings (ita narratum est, ut hominihus potuit)." See Marin, 1 35- 1 38.
pp. 109–109 · ≈ 4 min219could be by human beings (ita narratum est, ut hominihus potuit)." See Marin, 1 35- 1 38.
pp. 109–109 · ≈ 4 min220could be by human beings (ita narratum est, ut hominihus potuit)." See Marin, 1 35- 1 38.
pp. 109–109 · ≈ 4 min221Augustine's Exegesis," Augustinian Studies 27 (1996) 7-25; F. Young, "The Rhetorical
pp. 109–109 · ≈ 4 min222Augustine's Exegesis," Augustinian Studies 27 (1996) 7-25; F. Young, "The Rhetorical
pp. 109–109 · ≈ 4 min22327. See Unfinished Literal Commentary on Genesis 9, 31; 10, 33; 13, 39 and 42; 15, 48.
pp. 109–109 · ≈ 4 min22428. See ibid., 3, 6; 4, 11-12; 6, 26; 7, 28; 1 6, 57.
pp. 109–109 · ≈ 4 min22548-49 and 51-53; 16,54.
pp. 110–110 · ≈ 4 min22634. 1bid., 1,1.
pp. 110–110 · ≈ 4 min22734. 1bid., 1,1.
pp. 110–110 · ≈ 4 min22834. 1bid., 1,1.
pp. 110–110 · ≈ 4 min229attempts at cracking open and exploring the divine writings (index . . . non inutilis
pp. 110–113 · ≈ 9 min230whole ofcreation through his only-begotten Son, that is, through his wisdom and
pp. 114–114 · ≈ 3 min231time—and which for most of his life he tended to equate too readily with Pauline and other
pp. 114–114 · ≈ 3 min232time—and which for most of his life he tended to equate too readily with Pauline and other
pp. 114–114 · ≈ 3 min233Dei natura, "not of God's nature/substance."
pp. 114–114 · ≈ 3 min234while evil things are not part of nature, but everything that is called evil is either
pp. 115–115 · ≈ 5 min235Christ, when God's inexpressible and unchangeable Wisdom herself deigned to
pp. 115–115 · ≈ 5 min236Creed in its African form, that is. the baptismal creed of the African Church, with occasional
pp. 116–116 · ≈ 5 min237in modern versions. But R.H. Lightfoot in his commentary, published posthumously (Oxford,
pp. 116–116 · ≈ 5 min238Or is it impossible for heaven and earth to have been the first thing to have been
pp. 117–117 · ≈ 5 min239be said in the following passage, And God said. Let lights be made in thefirma
pp. 117–117 · ≈ 5 min240the humanity of Christ, to the man Christ Jesus: thus giving a double justification to Jesus
pp. 117–117 · ≈ 5 min241the source of the Thames.
pp. 117–117 · ≈ 5 min24211. See 1 Cor 11:3.
pp. 117–117 · ≈ 5 min24312. The opinion of most of Augustine"s older contemporaries, such as Basil and Ambrose.
pp. 117–117 · ≈ 5 min244the whole of creation, so that both this visible firmament of ether13 is called
pp. 118–118 · ≈ 4 min245lower atmosphere, and treated by Aristotle and others as a "fifth element" (a quintessence), of
pp. 118–118 · ≈ 4 min246and put together that he called heaven and earth, or whether it was on the origi
pp. 119–119 · ≈ 4 min24714. A double translation of the single word speciosas.
pp. 119–119 · ≈ 4 min24815. The image seems to be that of something like a foundry for making instruments of bronze or
pp. 119–119 · ≈ 4 min24916. The Manichees; and earlier on in the second century Marcion and his followers.
pp. 119–119 · ≈ 4 min250abyss was underneath and the darkness above, as though places had already been
pp. 120–120 · ≈ 4 min251dity be supposed or understood that ether is more mobile even than air. But it
pp. 121–121 · ≈ 4 min252end that was suggested, what it was made for, that is; secondly its formlessness,
pp. 121–121 · ≈ 4 min253fire, air, earth and water—and the fifth "celestial" element of ether.
pp. 121–122 · ≈ 9 min254the spirit ofGod to be a created vitality by which this whole visible world and all
pp. 123–123 · ≈ 5 min255that by the word "spirit" the element air was designated, so that in this way the
pp. 123–123 · ≈ 5 min256way we often talk about "what nature intends," or "the purposes of nature."
pp. 123–123 · ≈ 5 min257Plato's Timaeus, 29c, in Cicero's translation. He quotes the passage in The Trinity, 1V, 24-25:
pp. 123–123 · ≈ 5 min25823. See 2 Cor 4:18.
pp. 123–123 · ≈ 5 min259out before these eyes of flesh, or some hidden kind which it is not given us to see
pp. 124–124 · ≈ 4 min26024. See Rom 8:6.
pp. 124–124 · ≈ 4 min261before the sky or the heavens existed, and the lamps in the sky, which are set out
pp. 125–125 · ≈ 4 min262understood as signifying, not joy at some unexpected good, but approval of the
pp. 125–125 · ≈ 4 min263can be gathered with what ease the divine work produced these effects. There is
pp. 125–125 · ≈ 4 min264God's uncreated wisdom, that is, with the Word. He must, 1 suppose, mean the angelic
pp. 125–125 · ≈ 4 min265their contrary lacks can be given the name of darkness. Thus there is the light
pp. 126–126 · ≈ 5 min266One supposes that he is pretending they do not exist, just to show his contempt for them.
pp. 126–126 · ≈ 5 min267ethereal variety, or the sensual in which animals share, or the rational which both
pp. 127–127 · ≈ 4 min268Maurists, and read, sed etiam intellegere per rationem et cogitationes nostras nosse
pp. 127–127 · ≈ 4 min26929. Which opinion? 1 think we have to refer back to the beginning of 5. 20.
pp. 127–127 · ≈ 4 min2703 1 . Here he adds a parenthesis, non enim aliterpoterat, "for it could not have been otherwise." the
pp. 128–128 · ≈ 5 min271could be construed both ways: Vocavit Dens lucem diem et lenebras vocavit noctem.
pp. 128–128 · ≈ 5 min272wishes it to be taken as this day that starts with sunrise and closes at sunset, and
pp. 129–129 · ≈ 4 min27334. A very free paraphrase of ipsa spatia horarum, literally, "these spaces of hours."
pp. 129–129 · ≈ 4 min274elaborate more fully in his final The Literal Meaning ofGenesis 11,8. 19 and 1V.22.39-23.40. 1t
pp. 130–130 · ≈ 5 min275rationem operationum of the CSEL text; "After all, it was not the very essence of the works..."
pp. 130–130 · ≈ 5 min2761n the text 1 have avoided rendering the Latinfirmamentum as "firmament," because the latter
pp. 131–131 · ≈ 4 min277one word, aqua, "water," and then punctuating with a full stop instead of a comma at the end of
pp. 131–131 · ≈ 4 min278let it be dividing between water and water. And thus it was made. After saying
pp. 132–132 · ≈ 4 min279the water which was below the solid structure and the water which was above
pp. 132–132 · ≈ 4 min280Phaenon we, and certainly the classical Latin authors before Augustine, call Saturn. Perhaps he
pp. 132–132 · ≈ 4 min28140. See above, footnote 34.
pp. 132–132 · ≈ 4 min282reflect on what was discussed above about naming things;42 it is not every solid
pp. 133–133 · ≈ 4 min283text's afferat, "bringing forward." We must remember that in the older orthography the letter
pp. 133–133 · ≈ 4 min284discussed here is precisely a difference between the order of things mentioned above and
pp. 133–133 · ≈ 4 min285discussed here is precisely a difference between the order of things mentioned above and
pp. 133–133 · ≈ 4 min28644. See above, 6, 26.
pp. 133–133 · ≈ 4 min287sea (Gn 1:10). This matter of names is still with us; not every piece of water is
pp. 134–134 · ≈ 4 min288more regular creation narrative than the Massoretic Hebrew text, which both the Latin Vulgate
pp. 134–134 · ≈ 4 min289earth with their roots and are continuous with it, and again are somehow separate
pp. 135–135 · ≈ 4 min29046. To distinguish them from the earth, presumably, in which they are rooted.
pp. 135–135 · ≈ 4 min291to shine. Question: whether this was only said about the fixed stars, or also about
pp. 136–136 · ≈ 4 min292where he discusses the morning and evening of the first day; or in 8, 43 below, where we come
pp. 136–136 · ≈ 4 min293Ptolemy, but deriving ultimately from Pythagoras and Aristotle, the planets, including sun and
pp. 137–137 · ≈ 4 min294die iinr caelum etfirmamentum, "as in this place when it talks of heaven and firmament," and in
pp. 137–137 · ≈ 4 min29550. Like mere astronomers?
pp. 137–137 · ≈ 4 min296shine upon the earth. It had already been said above, Let lamps be made in the
pp. 138–138 · ≈ 4 min297and the lesser lamp the beginning ofthe night™and the stars (Gn 1:16). What he
pp. 138–138 · ≈ 4 min298reluctant to call by its Latin name. See note 39 above.
pp. 138–138 · ≈ 4 min299(Gn 1:18). This is what he had already said, the beginning ofday and the begin
pp. 139–139 · ≈ 5 min300modern translations: "Blow the trumpet at the new moon, at the full moon on our feast day."
pp. 139–139 · ≈ 5 min301(Gn 1:19). If we think of these days which are marked by the rising and the
pp. 140–140 · ≈ 4 min302translated "constellations," but that would not do here. Substantively, it is tantalizing that
pp. 140–140 · ≈ 4 min303Greek Septuagint. But it is hard to make sense ofhis further questions here. Did he mean fins by
pp. 140–140 · ≈ 4 min30458. Another mystery of Augustinian natural history!
pp. 140–140 · ≈ 4 min305tures call everything the solid structure of heaven right down to these spaces, so
pp. 141–141 · ≈ 4 min306words Let the water be collected together that water was made from that mish
pp. 141–141 · ≈ 4 min307during the winter; and he himself must have seen, or at least been aware of, the Alps during the
pp. 141–141 · ≈ 4 min308were made. Those, you see, who inquire more minutely into these matters and
pp. 142–142 · ≈ 4 min309dictionary that 1 have at hand. 1t looks like an Augustinian invention (or perhaps an invention of
pp. 142–142 · ≈ 4 min310which the waters threw up according to their kind, and every wingedflying thing
pp. 143–143 · ≈ 4 min311order" much more regularly than the Hebrew Massoretic text and our modem versions which
pp. 143–143 · ≈ 4 min312order" much more regularly than the Hebrew Massoretic text and our modem versions which
pp. 143–143 · ≈ 4 min313the sea; and letflying things multiply upon the earth (Gn 1 :22). He wished the
pp. 144–144 · ≈ 4 min314weak and mortal"—nonsense!
pp. 144–144 · ≈ 4 min3151:23). Here, after he had said And thus it was made, he did not add his usual
pp. 145–145 · ≈ 4 min316of warming, but usually with a liquid object.
pp. 145–145 · ≈ 4 min317enough. His returning to it at this particular place, and at unnecessarily greater length is hard to
pp. 145–145 · ≈ 4 min31868. 1n verse 21.
pp. 145–145 · ≈ 4 min319quadrupeds and of serpents and of beasts of the earth according to kind and
pp. 146–146 · ≈ 3 min320here we must observe both a certain connection with and a distinction from the
pp. 146–146 · ≈ 3 min321made, and it was made, while here God said, Let us make, so that in this way too
pp. 147–147 · ≈ 5 min322Every image is like the thing it is the image of; and yet not everything that is like
pp. 147–147 · ≈ 5 min323the Son, the Word, who is much more commonly identified with the wisdom of God.
pp. 147–147 · ≈ 5 min324the Son, the Word, who is much more commonly identified with the wisdom of God.
pp. 147–147 · ≈ 5 min325already said to the image is that it was to show that what was called the image is
pp. 148–148 · ≈ 5 min326made, extends to the imposing of specific form on things, is indeed something
pp. 148–148 · ≈ 5 min327there is no other nature, you see, placed between them, seeing that the human
pp. 149–149 · ≈ 4 min328being the same, "like themselves," all through life.
pp. 149–149 · ≈ 4 min329What has been said above is certainly a sufficient explanation of these words of
pp. 150–150 · ≈ 5 min330next section. See the passage at the beginning of this volume quoted from Revisions 1,18, and
pp. 150–150 · ≈ 5 min331little section to this work of his comparative youth some thirty-six years previously. Having
pp. 150–150 · ≈ 5 min332was not repeated and it did not say, "and God made man to the image and like
pp. 151–151 · ≈ 3 min333imagine the Father saying to the Son "Let us make man to my image and likeness, which is
pp. 151–154 · ≈ 3 min3342. Revisions 11, 24, 2 (CCL 57, 109); see The Literal Meaning of Genesis 1, 1 , 2; V111, 2, 5.
pp. 155–155 · ≈ 3 min3353. See ibid., V1, 9, 15; V11, 9, 13.
pp. 155–155 · ≈ 3 min3364. See ibid., V11, 9, 13.
pp. 155–155 · ≈ 3 min337Sant'Agostino, La Genesi 1 (Nuova Biblioteca Agostiniana 9/1; Rome, 1988) LV111-LX.
pp. 156–156 · ≈ 4 min3387. 1bid., 1, 19,39.
pp. 156–157 · ≈ 7 min33914. 1bid., V111, 4, 8.
pp. 158–158 · ≈ 4 min34014. 1bid., V111, 4, 8.
pp. 158–158 · ≈ 4 min34117. See On Genesis: A Refutation ofthe Manichees 11, 6, 7; 11, 9, 12.
pp. 158–158 · ≈ 4 min34218. The Literal Meaning ofGenesis V111, 1, 2.
pp. 158–158 · ≈ 4 min34322. 1bid., 1, 1 7, 34: "According to their proper meaning of what actually happened, not according to
pp. 159–159 · ≈ 4 min34422. 1bid., 1, 1 7, 34: "According to their proper meaning of what actually happened, not according to
pp. 159–159 · ≈ 4 min34523. See ibid., 1, 2, 4; V111. 1,3.
pp. 159–159 · ≈ 4 min34624. On Genesis: A Refutation ofthe Manichees 1, 14, 20.
pp. 160–160 · ≈ 4 min34725. See The Literal Meaning of Genesis V, 16, 34.
pp. 160–160 · ≈ 4 min34826. See, for example, ibid.. V1, 12, 20.
pp. 160–160 · ≈ 4 min34927. See Teaching Christianity 1. 2, 2 (CCL 32, 7).
pp. 160–160 · ≈ 4 min35028. See The Literal Meaning ofGenesis 1V, 28, 45.
pp. 160–160 · ≈ 4 min35132. 1bid. 1, 21, 41. See Agaesse and Solignac.La Genese au sens litteral 1-V11, note
pp. 161–161 · ≈ 4 min35232. 1bid. 1, 21, 41. See Agaesse and Solignac.La Genese au sens litteral 1-V11, note
pp. 161–161 · ≈ 4 min35335. 1bid., 1, 19,38.
pp. 162–162 · ≈ 4 min354von De Genesi ad litteram X11," Recherches Augustiniennes 2 ( 1 962) 33-57.
pp. 163–163 · ≈ 4 min355Augustinus-Lexikon 1 (Basel, 1996) 76.
pp. 163–163 · ≈ 4 min356Augustinus-Lexikon 1 (Basel, 1996) 76.
pp. 163–163 · ≈ 4 min357University of America dissertation; Washington, DC, 1926); J. M. Brady, "St. Augustine's
pp. 163–163 · ≈ 4 min35841. See The Literal Meaning of Genesis V1, 11, 19.
pp. 163–163 · ≈ 4 min35942. See ibid., 1V, 33, 51; V1. 1 1, 18.
pp. 163–163 · ≈ 4 min360Fribourg, 1 99 1 ) 88: Agaesse and Solignac, La Genese au sens litie'ral 1-V11, 25-3 1 .
pp. 164–164 · ≈ 3 min361Fribourg, 1 99 1 ) 88: Agaesse and Solignac, La Genese au sens litie'ral 1-V11, 25-3 1 .
pp. 164–164 · ≈ 3 min362Fribourg, 1 99 1 ) 88: Agaesse and Solignac, La Genese au sens litie'ral 1-V11, 25-3 1 .
pp. 164–164 · ≈ 3 min363PA, 1980); A. Di Giovanni, Sant'Agostino, La Genesi 1 (Nuova Biblioteca Agostiniana 9/1;
pp. 165–165 · ≈ 3 min364PA, 1980); A. Di Giovanni, Sant'Agostino, La Genesi 1 (Nuova Biblioteca Agostiniana 9/1;
pp. 165–165 · ≈ 3 min365PA, 1980); A. Di Giovanni, Sant'Agostino, La Genesi 1 (Nuova Biblioteca Agostiniana 9/1;
pp. 165–165 · ≈ 3 min36649. The Literal Meaning ofGenesis 1, 20. 40.
pp. 166–166 · ≈ 2 min3672. Thus on the first three chapters of Genesis.
pp. 167–167 · ≈ 3 min368allegorical significance, by ln the beginning God made heaven and earth (Gn
pp. 168–168 · ≈ 3 min369testaments, but its all having both a figurative and a literal meaning. His giving priority to the
pp. 168–168 · ≈ 3 min370moment in which it was made, in all its perfection and everlasting blessedness,
pp. 169–169 · ≈ 4 min3712. The Aristotelian concept of "prime matter."
pp. 169–169 · ≈ 4 min372sound, as did the voice of God when he said, You are my Son, the beloved (Mk
pp. 170–170 · ≈ 4 min373the intelligible meaning of the audible utterance, Let light be made, and not the
pp. 170–170 · ≈ 4 min3743. SeeGn 11:1-9.
pp. 170–170 · ≈ 4 min375and not like this: ln the beginning God said, Let heaven and earth be made; and
pp. 171–171 · ≈ 4 min3764. See Jn 10:30.
pp. 171–171 · ≈ 4 min377the Father, and so being God from God. Light from Light, true God from true God.
pp. 172–173 · ≈ 9 min378time, for God to say in time Let light be made, it is rather difficult to work out.
pp. 174–174 · ≈ 4 min379heaven. For this idea of a "heaven of heaven" see note 19 below.
pp. 174–174 · ≈ 4 min3807. SeeGn 1:2.
pp. 174–174 · ≈ 4 min3818. SeeGn 1:5.
pp. 174–174 · ≈ 4 min382we are to understand that Let light be made was said, a movement produced by
pp. 175–175 · ≈ 4 min383single satisfactory translation can be provided.
pp. 175–175 · ≈ 4 min384without any spacing of syllables, as an idea of his eternal Word, why it should
pp. 176–176 · ≈ 4 min385this have taken, even if he had done it with the sound of a voice, syllable by
pp. 176–176 · ≈ 4 min38610. Rationes in the Latin.
pp. 176–176 · ≈ 4 min387surely it never set, did it, to be succeeded by night? While if it was corporeal,
pp. 177–177 · ≈ 5 min388all sides to cover it all, whether it was stationary or circling round, there would
pp. 178–178 · ≈ 4 min389editors, neither the Maurists nor their predecessors, nor the editors of the CSEL.
pp. 178–178 · ≈ 4 min390occupied the whole surface ofthe earth—those waters, that is to say, which were
pp. 179–179 · ≈ 4 min39110.214, which has compos salts. But it was a common kind of expression in classical poetic
pp. 179–179 · ≈ 4 min39210.214, which has compos salts. But it was a common kind of expression in classical poetic
pp. 179–179 · ≈ 4 min393he will have known ofcourse about Atlantic tides beyond the Pillars of Hercules—the straits of
pp. 179–179 · ≈ 4 min394as mist has appeared, is not absolutely shapeless and without form.
pp. 180–180 · ≈ 4 min395visible species and qualities ofthe waters and the lands ofthe earth; l mean, there
pp. 180–180 · ≈ 4 min396Why did God not "see that it was good" after creating formless matter,
pp. 180–180 · ≈ 4 min397out of something lacking form or shape) and at the same time Catholic faith
pp. 180–180 · ≈ 4 min398general sense of the passage. 1n neither edition is there any note in the apparatus, so 1 conclude
pp. 180–181 · ≈ 8 min399to be signified by the words. Now the earth was invisible and shapeless, and
pp. 182–182 · ≈ 4 min400that light as constituting day and night; but if so, we cannot see any reason why it
pp. 182–182 · ≈ 4 min401that it is achieved by the eyes emitting rays which touch the objects seen and then transmit the
pp. 182–182 · ≈ 4 min402light, so that evening might be made? From what sort of darkness, for that
pp. 183–183 · ≈ 4 min403what we have undertaken in this work. We undertook, you see, to talk here about
pp. 183–183 · ≈ 4 min404Vulgate: Caelum caeli Domino; see also Dt 10: 14. He has made the same allusion earlier on, in
pp. 183–183 · ≈ 4 min405Vulgate: Caelum caeli Domino; see also Dt 10: 14. He has made the same allusion earlier on, in
pp. 183–183 · ≈ 4 min406immediately after the light had been made, when he could have said this after all
pp. 184–184 · ≈ 5 min407expression like "the light of reason," as involving the figurative, or metaphorical (if not
pp. 184–184 · ≈ 5 min408our experience, which are patient of various explanations that do not contradict
pp. 185–185 · ≈ 4 min409of theology there, and died in 373.
pp. 185–185 · ≈ 4 min410These have a much wider range of meaning in Latin, to cover the whole notion of fostering or
pp. 185–185 · ≈ 4 min41124. See Lk 13:34; 1 Cor 14:20.
pp. 185–185 · ≈ 4 min412about the other elements of this world, about the movements and revolutions or
pp. 186–186 · ≈ 4 min413scripturae Dei det honorem. The CSEL text reads . . . non potest scripturam, Deo det
pp. 187–187 · ≈ 4 min41426. The sort of person he had been himself before his conversion.
pp. 187–187 · ≈ 4 min415heavenly bodies, how many there are—nothing so banal. He means the harmonies of their
pp. 188–188 · ≈ 4 min416justified in switching the preposition.
pp. 188–189 · ≈ 5 min417be above the heaven of the constellations, because their proper specific gravity
pp. 190–190 · ≈ 3 min418argument on the weights of the elements,2 maintaining that the sky cannot
pp. 191–191 · ≈ 4 min419mistake ofrelying on the evidence of a scriptural text against those who produce
pp. 191–191 · ≈ 4 min4202. The four elements of ancient chemistry: earth, water, air, and fire.
pp. 191–191 · ≈ 4 min4213. See Book 1,19,39.
pp. 191–191 · ≈ 4 min422little ones is not entirely characteristic of him. 1 think. But underlying it is his assumption,
pp. 192–193 · ≈ 8 min423prevent the waters from being able to lie above that lofty heaven in the form of
pp. 194–194 · ≈ 4 min424Aquinas Summa Theologiae, 1,68, 1 . Saint Thomas in this volume (questions 65 - 74 of the first
pp. 194–194 · ≈ 4 min425Greek natural philosophers, who put forward the earliest atomic theory, that the material world
pp. 195–195 · ≈ 4 min426next few paragraphs it is clear that he means the latter.
pp. 195–195 · ≈ 4 min427Where Augustine and the pagan opponents he has in mind took their astronomy from is really
pp. 196–196 · ≈ 5 min428("And it was so" in the usual translation) before the longer statement, "And God made" etc.
pp. 196–196 · ≈ 5 min429particular reason for him to bring in the reference to life here; it has nothing really to do with the
pp. 197–197 · ≈ 5 min43014. See Book 1, note 12.
pp. 198–199 · ≈ 9 min431senses of the body, as animals do; but even if they do make use of such senses, 17
pp. 200–200 · ≈ 4 min432formed in that primal fashioning of light, what he was going to create from then
pp. 200–200 · ≈ 4 min433bodies of a sort, bodies even finer than air or fire; and if bodies, then bodily senses.
pp. 200–200 · ≈ 4 min43418. This is the translator's amplification of the text, to make the image more vivid.
pp. 200–200 · ≈ 4 min435rational creation formed by the eternal light, whenever we hear in the creation of
pp. 201–201 · ≈ 4 min43620. See note 3 above, and book 1,19,39.
pp. 201–201 · ≈ 4 min437shape of a sphere or globe, not contradicted by what is written in our literature:
pp. 202–202 · ≈ 5 min438will make no difficulty for those who say the sky is a globe; it is reasonable to
pp. 202–202 · ≈ 5 min439The Hebrew is less contrary to the "skin" of Ps 1 04, having "like a curtain," The word 1 have
pp. 202–202 · ≈ 5 min440The Hebrew is less contrary to the "skin" of Ps 1 04, having "like a curtain," The word 1 have
pp. 202–202 · ≈ 5 min441"dome" is rendered by "vault," and there is no reference to the text from 1saiah.
pp. 202–202 · ≈ 5 min442about his real intentions, and his thoroughly "anti-fundamentalist" understanding of the literal
pp. 202–203 · ≈ 9 min44326. Book 1,12,26 to 13,27.
pp. 204–205 · ≈ 8 min444been the formation of the spiritual creation, did it not rather then follow that the
pp. 206–206 · ≈ 4 min445creation here: His concern is only at the moment with the material "heaven and earth."
pp. 206–206 · ≈ 4 min446creation here: His concern is only at the moment with the material "heaven and earth."
pp. 206–206 · ≈ 4 min447reference, to a work of Claudianus Mamertus from the end of the fifth century, two generations
pp. 206–206 · ≈ 4 min448order, with the CSEL text. The consistent patristic tradition, set out clearly by Saint Thomas at
pp. 207–207 · ≈ 4 min449because "day" and "night" are only mentioned in the work of the first day, when God said. "Let
pp. 207–207 · ≈ 4 min450And what signs is he talking about, when he says of the heavenly bodies, Let
pp. 208–208 · ≈ 5 min451predictions of astrologers to have any validity. But the sequence of his thoughts in this whole
pp. 208–208 · ≈ 5 min452predictions of astrologers to have any validity. But the sequence of his thoughts in this whole
pp. 208–208 · ≈ 5 min453beginning of the sentence, "all days" instead of "the whole circuit." 1n rendering "from the east
pp. 209–209 · ≈ 5 min454which the Romans call thebissextus," literally "the twice sixth," the day they inserted after
pp. 209–209 · ≈ 5 min455the new moon, when the moon isfull, on ourfeast. This does at least suggest that at one time it
pp. 209–209 · ≈ 5 min456scale. At the highest the rationes of things are in the Word; at the middle level in the
pp. 210–210 · ≈ 5 min457lighthouse with a revolving shutter, one half of its globe being blacked out, the other
pp. 210–210 · ≈ 5 min458the moon was first made by God halfway through the month, not because we
pp. 211–211 · ≈ 4 min459and the stars which you established. The Hebrew text of the psalm seems to picture the heavens
pp. 211–211 · ≈ 4 min460to the Father who is in heaven. As for us, though, it is not our business to inquire
pp. 212–212 · ≈ 4 min461the word to signify the fulfillment, the verification of their predictions.
pp. 212–212 · ≈ 4 min462when these things have been conclusively demonstrated to them, that the
pp. 213–213 · ≈ 4 min463literally, "they can lose the stars if they pay attention to these things." But the verb considero
pp. 213–213 · ≈ 4 min46443. See Gn 25:25-27.
pp. 213–213 · ≈ 4 min465people, that it is said under some hidden prompting which human minds can
pp. 214–214 · ≈ 4 min466q.70. a.3, lists the various opinions, both of the philosophers and the Christian fathers. Some,
pp. 214–215 · ≈ 5 min467dicitur, quando dicimus orbem terrarum et orbem terrae; which, as this literal translation will
pp. 216–216 · ≈ 3 min468in its entirety by the name of "earth," it was right that animals should first be
pp. 217–217 · ≈ 5 min469being overwhelmed in theflood. But he is interpreting it in the light of the next verse which
pp. 217–217 · ≈ 5 min470roughly 1 8 inches. 1t ought to be the same measure as the archaic English ell, also related to the
pp. 217–217 · ≈ 5 min471with the Maurists and the text of William Walker's Corpus Poetarum Latinorum (London,
pp. 217–217 · ≈ 5 min472account any element ofthis world was overlooked, it being generally agreed that
pp. 218–218 · ≈ 4 min473have in mind here a place where he discusses the point more extensively.
pp. 218–218 · ≈ 4 min474established, in Book 11,3,6, that the upper sky or heaven, where the sun and moon and stars
pp. 218–218 · ≈ 4 min475single one of the elements is in all things." But particular things, like trees and stones and
pp. 219–219 · ≈ 5 min476humid exhalations! But it seems to go like this; the living body, consisting mainly of earth, is
pp. 219–219 · ≈ 5 min477"sea monsters," dracones in the Latin, to the end of verse 8 after "the spirit of the tempest" or
pp. 220–220 · ≈ 4 min47811. He is hinting that it does have invisible inhabitants, namely angels.
pp. 220–220 · ≈ 4 min479earth, both the billowing flood and the sighing breeze can also be perceived; that
pp. 221–221 · ≈ 4 min480are not called "live soul" but reptiles of live souls is that they lack any kind of
pp. 222–222 · ≈ 4 min481Augustine preached Sermon 30 1 A (Denis 17), and upbraided the citizens for still continuing to
pp. 222–222 · ≈ 4 min482Academia, or rather a much narrower one. Aristotle, the philosopher of the ancient world for
pp. 223–223 · ≈ 4 min483has "dragon" instead of the "Leviathan" we may be more familiar with, and in the
pp. 223–223 · ≈ 4 min484"humus" to mean something slightly different. The Latin is simply an archaic word meaning
pp. 224–224 · ≈ 4 min48517. He discusses this opinion at slightly greater length in Book X1. 16.22 below.
pp. 224–224 · ≈ 4 min486gressed, it is also hardly surprising if these were turned as a punishment into
pp. 225–225 · ≈ 5 min487angels elsewhere, without particular reference also to demons, does Augustine assume that
pp. 225–225 · ≈ 5 min488apart from some serpents, walk on four feet, unless for all that he had wanted
pp. 226–226 · ≈ 5 min489Authorized Version on, have it cursed "beyond all cattle." 1n this they follow not only the
pp. 226–226 · ≈ 5 min490would be born of them and in succeeding to them would preserve the shape and
pp. 227–227 · ≈ 4 min491likeness according to kind," since human reproduction is an obvious fact? Was it
pp. 228–228 · ≈ 4 min492of creatures were also introduced in the original establishment of things, whose
pp. 229–229 · ≈ 4 min493reproduce Augustine's jingle: in ipsius aposwli manu mortifera vipera inhaesitnec laesit. He,
pp. 230–230 · ≈ 4 min494reproduce Augustine's jingle: in ipsius aposwli manu mortifera vipera inhaesitnec laesit. He,
pp. 230–230 · ≈ 4 min495reproduce Augustine's jingle: in ipsius aposwli manu mortifera vipera inhaesitnec laesit. He,
pp. 230–230 · ≈ 4 min496Here, instead of"weights" as the last of the trio, Augustine has ordines. He discusses this text at
pp. 231–231 · ≈ 4 min49725. By, for example, being eaten by another! This is surely what he must mean in the context.
pp. 231–231 · ≈ 4 min498given, because after his sin the man was told about the earth: thorns and thistles
pp. 232–232 · ≈ 4 min49926. See Lk 12:7.
pp. 232–232 · ≈ 4 min50027. Fructus derived from fruor, 1 enjoy.
pp. 232–232 · ≈ 4 min501Augustine's way, as can be seen most clearly in The Trinity X11.6.8. There he formally explains
pp. 233–233 · ≈ 5 min502version Augustine was using had invented it, because they had just used the good Latin word
pp. 233–234 · ≈ 9 min503he had been leading up to this central idea of his, which governs his whole interpretation of the
pp. 235–235 · ≈ 4 min504intercourse would be unnecessary in a "non-lapsarian society" and that all births would be
pp. 236–236 · ≈ 5 min505series) and indeed practically constructs the rest of that book on the idea. Our passage here
pp. 237–237 · ≈ 5 min506defense of Augustine against his feminist critics, some ofwhom insist on maintaining that this
pp. 237–237 · ≈ 5 min507after that. There are two points being argued simultaneously here, in a typically complex and
pp. 238–238 · ≈ 5 min50836. See Genesis 5: and then for the process to be resumed after the flood, 10 and 1 1.
pp. 238–238 · ≈ 5 min509to sin, and not to remain in the perfection ofhis image, and so did not wish to call
pp. 239–240 · ≈ 6 min510hackneyed one) from the business of weaving cloth on a loom.
pp. 241–241 · ≈ 4 min511hackneyed one) from the business of weaving cloth on a loom.
pp. 241–241 · ≈ 4 min512counted together and added up. There are other numbers, you see, whose parts
pp. 242–242 · ≈ 5 min513things in measure andnumber and weight. Number meant so much more than mere arithmetic
pp. 242–242 · ≈ 5 min514which is one; eight has three, an eighth, a quarter and a half, that is one, two and
pp. 243–243 · ≈ 5 min515found which only have one such part, like the numbers three and five, and the
pp. 243–243 · ≈ 5 min516means by certis intervallorum rationibus pauciores; "fewer by definite reasons of intervals."
pp. 243–243 · ≈ 5 min517works, which he had made. That, you see, is what is written: AndGodfinishedon
pp. 244–244 · ≈ 5 min518mathematics to translate Augustine'spi/uj quam perfecti. Curiosity led me to look for a list of
pp. 244–244 · ≈ 5 min519have the same, and are followed by some modern commentators, for example Bruce Vawter, A
pp. 244–244 · ≈ 5 min520imagine them as dots arranged in geometrical patterns; we inherit this manner when we talk
pp. 244–245 · ≈ 10 min521that can be measured and see measure without measure, to soar beyond every
pp. 246–246 · ≈ 4 min522thought about in other things besides stones and planks and similar masses of
pp. 246–246 · ≈ 4 min523with reference to visible objects, you have a slave's knowledge ofthem.14 So you
pp. 247–247 · ≈ 5 min524co-ordinating the trio measure, number and weight, with another trio, whose translation is not
pp. 247–247 · ≈ 5 min525conventional one he also often makes between servile fear and filial fear, the latter being
pp. 247–247 · ≈ 5 min526higher things, the less you are caro with reference to lower things."
pp. 247–247 · ≈ 5 min527in which according to the evidence of scripture God has arranged all things, have
pp. 248–248 · ≈ 4 min528arranged all things in measure and number and weight, as though it meant that
pp. 248–248 · ≈ 4 min529own measures and numbers and weights, where did the one who was arranging
pp. 248–248 · ≈ 4 min530reference—as indeed 1 infer the Maurists did themselves, after finding it in earlier editions.
pp. 248–248 · ≈ 4 min531perishable bodies, and whose thoughts, thinking of many things, are pressed
pp. 249–249 · ≈ 4 min532ourselves, as we do bodies with our eyes, nor inside ourselves either as we do the
pp. 249–249 · ≈ 4 min53318. See Mt 5:18; Mk 13:31.
pp. 249–249 · ≈ 4 min534should be made, which then were made forthwith, was not hard, laborious toil
pp. 250–250 · ≈ 4 min535himself to the rational creation in which he also created the man, after perfecting
pp. 250–250 · ≈ 4 min536discussing matters of taste, we could translate, "to show taste like that is to be utterly tasteless";
pp. 250–250 · ≈ 4 min537thing it is true, and for another it does not call for great perspicacity to see that
pp. 251–251 · ≈ 5 min538said : Do not grieve the Holy Spirit ofGod, in whom you were sealedon the day of
pp. 251–251 · ≈ 5 min539where he said: But now, having come to know God, or rather being known by
pp. 251–251 · ≈ 5 min540that difficult text of Mk 1 3:32, where Jesus says that not even the Son knows the hour and the
pp. 251–251 · ≈ 5 min54121. See Rom 5:5.
pp. 251–252 · ≈ 9 min542until now, points to the continuousness of his work, by which he holds together
pp. 253–253 · ≈ 4 min543parasceve. My guess is that it was the usual word in Christian circles for what we call Good
pp. 253–253 · ≈ 4 min544parasceve. My guess is that it was the usual word in Christian circles for what we call Good
pp. 253–253 · ≈ 4 min54524. See Wis 7:24.
pp. 254–254 · ≈ 4 min54625. See Ex 20:8.
pp. 254–254 · ≈ 4 min547celebrated by the saints in the heavenly Jerusalem, as in Peter Abelard's splendid hymn, O
pp. 255–255 · ≈ 4 min54828. See Lk: 11:38-42.
pp. 255–255 · ≈ 4 min549of his sermons, usually in the context of the ten commandments; the commandment about
pp. 256–256 · ≈ 5 min550of his sermons, usually in the context of the ten commandments; the commandment about
pp. 256–256 · ≈ 5 min551brought to our attention? lf you understand the perfection of the number six,
pp. 257–257 · ≈ 5 min552an exalted and arduous truth to reflect upon, as God resting from all his works
pp. 258–258 · ≈ 5 min553have divided into two sentences) is rather incoherently written. This illustrates very well what
pp. 258–258 · ≈ 5 min554have divided into two sentences) is rather incoherently written. This illustrates very well what
pp. 258–258 · ≈ 5 min555we took evening to represent the finishing post for the creature that had been
pp. 259–259 · ≈ 5 min556times such as now occur in the period of every day, I cannot see what should
pp. 259–259 · ≈ 5 min557restrained), sibimet succedentes currendo temporalia peragere spatia; "following one another
pp. 259–259 · ≈ 5 min558those six days, in no way at least can the opinion be upheld that on the morning
pp. 260–260 · ≈ 5 min559day represents is, in my judgment, the start of creation's sharing in the quiet rest
pp. 260–260 · ≈ 5 min56034. A comparison not actually found in the original Latin.
pp. 260–260 · ≈ 5 min561by Albert Blaise, Dictionnaire Latin-Franfais desAuteurs Chretiens (Strasbourg, 1954), are
pp. 261–261 · ≈ 4 min562cinema or television or computer. But all the same, the image is extremely apt for his thought,
pp. 262–262 · ≈ 5 min56337. See 1,4,9—5,11; 10,19-22; 14,28-30; 17,32-35.
pp. 262–262 · ≈ 5 min56438. The darkness that was over the abyss. Gn 1 :2.
pp. 263–264 · ≈ 9 min565Wisdom saying, The Lord created me in the beginning ofhis ways. This was a real crux for the
pp. 265–265 · ≈ 4 min56640. Rationes in the Latin.
pp. 265–265 · ≈ 4 min567slight expansion 1 give it, echoing a phrase from the well-known hymn to Our Lady, "Hail
pp. 266–267 · ≈ 8 min5684:11; 1 Ft 2:4-8.
pp. 268–268 · ≈ 4 min56944. SeeHeb 12:22.
pp. 269–270 · ≈ 8 min570one at a time, nonetheless the idea of a creature to be fashioned came first in the
pp. 271–271 · ≈ 4 min571moving, nor did the fashioning of the ages take the time that they themselves do
pp. 272–272 · ≈ 5 min572clearly has in mind Wisdom 1 1 :20: You have arranged all things in measure and number and
pp. 272–272 · ≈ 5 min573clearly has in mind Wisdom 1 1 :20: You have arranged all things in measure and number and
pp. 272–272 · ≈ 5 min574angels in the Word of God, because these cannot be said to have been made or created. Rather
pp. 273–273 · ≈ 4 min575vals of time, while one can indeed talk about "simultaneous" as well as about
pp. 274–274 · ≈ 5 min576touch" with the object like the antennae of certain insects, see Book 1, 1 6,3 1 , and note 20 on that
pp. 274–274 · ≈ 5 min577gigantic river encircling the earth. So Augustine's glance, sent on such a painstaking journey
pp. 274–274 · ≈ 5 min578said that it would happen in the blink ofan eye ( 1 Cor 1 5 :52) . Nothing more rapid,
pp. 275–275 · ≈ 4 min579not corrected; it is exceedingly dense and sometimes really defies grammatical analysis. So the
pp. 275–276 · ≈ 7 min580solid structure when he had created it, together with all the bodies in it; and the
pp. 277–277 · ≈ 5 min581inserted clause when the day was made, should extort the admission from
pp. 277–278 · ≈ 9 min582one day (Gn 1 :5); after which it goes on to count the second on which the solid
pp. 279–279 · ≈ 4 min583longer sentence, a longer question than we have in the Latin. The editors end the question at
pp. 279–279 · ≈ 4 min584things simul."
pp. 279–279 · ≈ 4 min585is that all things were made in the very Word of God before they sprang up on the
pp. 280–280 · ≈ 5 min586way they are all there already in their seeds, before they evolve somehow or
pp. 280–280 · ≈ 5 min587seminales, insitae rationes.
pp. 280–280 · ≈ 5 min588sprang up? As though it was one thing for them to be made together with heaven
pp. 281–281 · ≈ 5 min5896. The angelic intelligence.
pp. 281–281 · ≈ 5 min590made was formless and formable material, both spiritual and corporeal, from
pp. 282–282 · ≈ 4 min591evidently and naturally said to have been created or made or fashioned; and the
pp. 282–282 · ≈ 4 min592through this knowledge it presented itself somehow or other six times as six
pp. 283–283 · ≈ 5 min593potentialis meant "powerfully" and "powerful." Perhaps Augustine was the first writer to use
pp. 283–283 · ≈ 5 min594"heaven").
pp. 283–283 · ≈ 5 min595beginning Godmade heaven and earth (Gn 1 : 1 ) as a kind of formability , if I may
pp. 284–284 · ≈ 4 min59612. A word undoubtedly of Augustine's own coining.
pp. 284–284 · ≈ 4 min597coming upfrom the earth, and was watering all theface ofthe earth (Gn 2:6)?
pp. 285–285 · ≈ 4 min598capable of watering the face of the whole earth. lf it existed at that time, after all,
pp. 286–286 · ≈ 5 min599gigantic spring, so that the things he had originally planted in it could from now
pp. 286–286 · ≈ 5 min600most likely that Augustine and his contemporaries also thought of it like that. 1t is in origin a
pp. 286–286 · ≈ 5 min601beginning to end, is derived from it so totally.
pp. 286–287 · ≈ 9 min602place somewhere or other, or was it called one spring as being a kind of single
pp. 288–288 · ≈ 5 min603happily, is.
pp. 288–288 · ≈ 5 min604geological instinct that mountains are of comparatively recent geophysical formation? Hardly,
pp. 288–288 · ≈ 5 min605without number. 1n verse 30 it has "frogs" in the plural; but Augustine's version may well have
pp. 289–289 · ≈ 4 min606God' s Wisdom knew all things before they were made? And how does this rhetorical question,
pp. 290–290 · ≈ 4 min607support to this judgment. The evangelist, you see, goes on to say: What was
pp. 291–291 · ≈ 5 min608have: What was made, in him was life, so that we should understand "was life" in
pp. 291–291 · ≈ 5 min609offacere, "to make," we may concede that it is absurd. But taking them in the weaker sense the
pp. 291–291 · ≈ 5 min610"numbered off is enumeravit, which usually means simply to count up, to tote up. But for
pp. 292–292 · ≈ 4 min611hundred means "to exist," on the hundredth occasion, exclusive apparently to Augustine, it
pp. 293–293 · ≈ 5 min612thought here, and anticipates what he is going to say about it below in 1 9,38, where the subject
pp. 294–294 · ≈ 4 min613kingdom of heaven, which was revealed at the appropriate time for our salva
pp. 295–295 · ≈ 4 min614words; it was the law, not the seed, that was mediated through angels, and not in the hand ofthe
pp. 295–295 · ≈ 4 min615definitely saying that the mystery hidden from the ages in God is only made known to the
pp. 295–295 · ≈ 4 min616definitely saying that the mystery hidden from the ages in God is only made known to the
pp. 295–295 · ≈ 4 min617is also apparent to them here when it is published and put into effect, is some
pp. 296–296 · ≈ 4 min618see 17, 35 above, and note 23.
pp. 296–296 · ≈ 4 min61928. See Book 1V.9,17 above, note 20.
pp. 296–296 · ≈ 4 min62029. Was this, perhaps, a naive Christian variation on the Stoic idea of a "world soul"?
pp. 296–296 · ≈ 4 min62130. With an intrusion from some other similar, half remembered text, like Jn 14:10.1 1.
pp. 296–297 · ≈ 9 min62231. See Lk 12:28.6.
pp. 298–298 · ≈ 4 min62332. See Wis 11:20.
pp. 298–298 · ≈ 4 min624order would constitute a tree, were all invisibly and simultaneously present in
pp. 299–299 · ≈ 4 min625it himself, to the original production of trees from the earth on the third day of creation; it is
pp. 299–299 · ≈ 4 min626it himself, to the original production of trees from the earth on the third day of creation; it is
pp. 299–299 · ≈ 4 min627the day was made God made heaven and earth and all the greenery ofthefield
pp. 300–300 · ≈ 4 min628sixth day. Perhaps, that is to say, the man may have been made on the sixth day
pp. 301–302 · ≈ 8 min629planted Paradise, and placed in it the man he had made and brought the animals
pp. 303–303 · ≈ 4 min630tiful look about it, he makes it perfectly clear that he was now casting up trees
pp. 304–304 · ≈ 5 min631on the third day, but that some kinds were put aside to be created on the sixth,
pp. 304–304 · ≈ 5 min632female some days later, since on the sixth day itself it says as clearly as anything,
pp. 305–305 · ≈ 5 min6333. SeeGn 1:27.
pp. 306–306 · ≈ 4 min6344. SeeGn 2:19-22.
pp. 306–306 · ≈ 4 min6355. SeeGn 1:20.24.
pp. 306–307 · ≈ 9 min636the baptism of Jesus ( Mk 1 : 1 1 ). at his transfiguration (Mk 9:7), and when he was answered by
pp. 308–308 · ≈ 4 min637the baptism of Jesus ( Mk 1 : 1 1 ). at his transfiguration (Mk 9:7), and when he was answered by
pp. 308–308 · ≈ 4 min638whose life on earth has lasted but a day, ispure ofsin (Job 14:5, LXX), and in that
pp. 309–309 · ≈ 4 min6399. See Rom 9:1 l;Gn 25:22-25.
pp. 309–309 · ≈ 4 min640the whole batch or lump1 1 of the human race contracted from the sin of our first
pp. 310–310 · ≈ 4 min641254), which was condemned as heretical long after his death.
pp. 310–310 · ≈ 4 min642the Maurists and earlier editors—rightly in my opinion. 1t is unlikely that Augustine would
pp. 311–311 · ≈ 5 min643started—he did not, you see, finish some works and start others, but finished and
pp. 312–312 · ≈ 5 min644potuit verbis, quae temporaliter cogitantur et voce proferuntur, "as could have been said
pp. 312–312 · ≈ 5 min645gave the order and they were made"; he made both the man and them, after all,
pp. 313–313 · ≈ 5 min646when he discusses the making of the man, here in this book.
pp. 313–313 · ≈ 5 min647when he discusses the making of the man, here in this book.
pp. 313–313 · ≈ 5 min648the roots of a vine, it is led up into the vine-stock as rich nourishment, and there
pp. 314–314 · ≈ 4 min64917. SeeGn 1:2.
pp. 314–314 · ≈ 4 min65018. See Jn 2:7-10.
pp. 314–314 · ≈ 4 min65119. See Ex 4:3; 7: 10.
pp. 314–315 · ≈ 9 min652arranged all things in measure, and number and weight."
pp. 316–316 · ≈ 5 min653things"—a general statement, rather than a particular one with reference to Adam, which 1 am
pp. 317–317 · ≈ 4 min654things"—a general statement, rather than a particular one with reference to Adam, which 1 am
pp. 317–317 · ≈ 4 min655literally "soulish," that which has. is quickened by, an anima; and to translate spiritale as
pp. 318–318 · ≈ 5 min656conventional patristic exegesis to see the first robe which the father ordered to be brought out
pp. 319–319 · ≈ 5 min657would normally be translated "animated" and "spiritual." But he is. in line with his quotation
pp. 319–319 · ≈ 5 min658life-giving spirit;" CSEL prints it, but in brackets, and indicates that it is absent from all the
pp. 319–319 · ≈ 5 min659Maurists, of CSEL, and presumably the other manuscripts. But here 1 think Augustine is
pp. 320–320 · ≈ 5 min660sin," but: the body is dead because ofsin (Rom 8:10).
pp. 321–321 · ≈ 5 min661reason and immortal for another; mortal, that is, because it was able to die, and
pp. 321–321 · ≈ 5 min662"righteousness"; the word "justice" is avoided because it is considered to have too limited a
pp. 321–321 · ≈ 5 min663thinkers of that time, the heavenly bodies also.
pp. 321–321 · ≈ 5 min66432. See Gn 3:22-24.
pp. 321–321 · ≈ 5 min665of God according to which he was made. This is not to be taken as meaning that nothing of it
pp. 322–322 · ≈ 5 min666of God according to which he was made. This is not to be taken as meaning that nothing of it
pp. 322–322 · ≈ 5 min66736. See note 34 above.
pp. 323–323 · ≈ 4 min668into hisface the puffoflife. Several codices, you see, have breathed or exhaled1
pp. 324–324 · ≈ 3 min669souls from bodies.
pp. 325–325 · ≈ 4 min670souls from bodies.
pp. 325–325 · ≈ 4 min671that God by puffing made the soul in the man. But then it could possibly be
pp. 326–326 · ≈ 4 min672God created out of nothing the nature which is called soul and which did not
pp. 327–327 · ≈ 5 min673man's body was made from it, and thus contributing to the totality of the
pp. 328–328 · ≈ 4 min674would be made, or if there is any from which souls are still being made, what
pp. 328–328 · ≈ 4 min675which the rational, that is the human, soul is made, again the question has to be
pp. 329–329 · ≈ 5 min676which the rational, that is the human, soul is made, again the question has to be
pp. 329–329 · ≈ 5 min677clamant: "human affairs themselves scream."
pp. 330–330 · ≈ 4 min678insects. 1 was tempted to use the obsolete word "pismires," which means ants; clearly repulsive
pp. 330–330 · ≈ 4 min679insects. 1 was tempted to use the obsolete word "pismires," which means ants; clearly repulsive
pp. 330–330 · ≈ 4 min680phers, or any others hooked on this futile theory of the transmigration or succes
pp. 331–331 · ≈ 4 min681some kind ofbody that was both earthy and moist? ln no way; that rather is what
pp. 332–332 · ≈ 4 min682some kind ofbody that was both earthy and moist? ln no way; that rather is what
pp. 332–332 · ≈ 4 min683material being some kind of spiritual matter. The non-rational soul he hasjust also dismissed is
pp. 332–332 · ≈ 4 min6841 1 . Chapter 4, section 6.
pp. 332–332 · ≈ 4 min685about any bodily things that are not hidden from it. So much, however, is it
pp. 333–333 · ≈ 5 min686him—see Book 1, 1 6,3 1 , note 20. The sense of sight was clearly thought of as functioning by a
pp. 333–333 · ≈ 5 min687prickle, the kind which it was hard for Saul to kick against (Acts 26: 14); in this context more
pp. 333–333 · ≈ 5 min688talks of them conveying light round the body, elsewhere he will talk of them being filled with
pp. 333–333 · ≈ 5 min689have, as it were, three little bellies" (three ventricles).
pp. 334–334 · ≈ 4 min690have, as it were, three little bellies" (three ventricles).
pp. 334–336 · ≈ 13 min691to be ignorant of itself—even when it is seeking to know itself. When it is
pp. 337–337 · ≈ 5 min692quintessence was precisely the "fire" of which the celestial spheres and bodies are composed, a
pp. 337–337 · ≈ 5 min693of the soul—that is, of the mind.
pp. 337–337 · ≈ 5 min694every nature and substance that is to say, it is not indeed a manner of speech that
pp. 338–338 · ≈ 5 min695predecessor, Tertullian, who quite happily calls God a body. He does in fact use the word to
pp. 338–338 · ≈ 5 min696been set up; so how then could it be said, God made the man to the image ofGod
pp. 339–339 · ≈ 5 min697vacans. Augustine's whole drift is still clearly interrogative here, and he is still asking about
pp. 339–339 · ≈ 5 min698CSEL text omits causae; but 1 think this must be only a printer's error, as there is no reference to
pp. 340–340 · ≈ 4 min699perhaps a side swipe at various pagan myths about the origin of the soul.
pp. 340–341 · ≈ 9 min700been made, if one can rightly understand it to have been made in those first
pp. 342–342 · ≈ 4 min701not, were made, so too this among them."
pp. 342–342 · ≈ 4 min702from mud on the sixth day, but that this was mentioned later on by way of reca
pp. 343–343 · ≈ 4 min70327. He is here harking back to his extended commentary on Gn 1 :2 in Book 1.
pp. 343–343 · ≈ 4 min704none doubt the veracity but unbelievers or the ungodly, that we were led to the
pp. 344–344 · ≈ 5 min705explanation.
pp. 344–344 · ≈ 5 min706explanation.
pp. 344–344 · ≈ 5 min707God breathed into the man by blowing into his face, except that it comes from
pp. 345–345 · ≈ 2 min70830. That is, neither like the Son nor like the Holy Spirit.
pp. 345–345 · ≈ 2 min709language you find in the Song of Songs, but quite simply tells of things that
pp. 346–346 · ≈ 3 min7104. See Gn 4:1.
pp. 347–347 · ≈ 4 min7115. See Gn 5, passim: especially 5:24; and the story of Sarah, Gn 18:9-15 and 21:1-7.
pp. 347–347 · ≈ 4 min7126. On Genesis: A Refutation ofthe Manichees, 11. which he will shortly be quoting.
pp. 347–347 · ≈ 4 min713Africa from Milan, when he was settled on his own property in Thagaste with a few
pp. 348–348 · ≈ 4 min714for it in Lewis & Short'sLatin Dictionary, They refer to Teaching Christianity 11,13,20,
pp. 349–349 · ≈ 4 min715for it in Lewis & Short'sLatin Dictionary, They refer to Teaching Christianity 11,13,20,
pp. 349–349 · ≈ 4 min716every seed-bearingfodder seeding seed which is over all the earth, etc., are not
pp. 350–350 · ≈ 5 min717it is to be found in the Vienna Thesaurus Linguae Latinae, which also refers us to Sermon 239
pp. 351–351 · ≈ 4 min718it is to be found in the Vienna Thesaurus Linguae Latinae, which also refers us to Sermon 239
pp. 351–351 · ≈ 4 min71915. See Ex 12:3-11.
pp. 351–351 · ≈ 4 min720making of the human soul (using figurative language, ofcourse). The Alexandrian theologian,
pp. 352–352 · ≈ 4 min721making of the human soul (using figurative language, ofcourse). The Alexandrian theologian,
pp. 352–352 · ≈ 4 min722making of the human soul (using figurative language, ofcourse). The Alexandrian theologian,
pp. 352–352 · ≈ 4 min723making of the human soul (using figurative language, ofcourse). The Alexandrian theologian,
pp. 352–352 · ≈ 4 min72420. See Lk 16:19-26.
pp. 352–352 · ≈ 4 min725else does, that Wisdom is not a body, and therefore not a tree either. But you will
pp. 353–353 · ≈ 4 min726Questions on the Gospels 1I,38,5, when he is again discussing the story of the rich man and
pp. 353–353 · ≈ 4 min72722. See 1 Kgs 19:4-8, Elijah's flight from Jezebel, and his journey to Horeb.
pp. 353–353 · ≈ 4 min728have not found Ambrose saying anything quite like this in his little work on Paradise; so it
pp. 354–354 · ≈ 4 min729have not found Ambrose saying anything quite like this in his little work on Paradise; so it
pp. 354–354 · ≈ 4 min73025. See Virgil's Aeneid. V1H,332.
pp. 355–355 · ≈ 4 min73126. See Lk 10:30-35.
pp. 355–355 · ≈ 4 min732the sources ofsome ofthem are well known, those ofothers are utterly unknown,
pp. 356–356 · ≈ 4 min733is human reason more able after a fashion to converse with "The Nature of
pp. 357–357 · ≈ 4 min734Latin poet Lucretius, older contemporary ofCicero, and enthusiastic advocate ofthe Epicurean
pp. 357–357 · ≈ 4 min735governs the rest of that work. Chief among signs is language and words; but then some things
pp. 357–357 · ≈ 4 min736governs the rest of that work. Chief among signs is language and words; but then some things
pp. 357–358 · ≈ 8 min737it said above and there was no man to work the land (Gn 2:5)—it is the same
pp. 359–359 · ≈ 4 min738face? The man of course was put in Paradise to work this same paradise, as we
pp. 359–359 · ≈ 4 min739would not happen except to him having sinned"; in other words, the past participlepeccato is
pp. 359–359 · ≈ 4 min74033. See Gn 2:20; 1:29-30.
pp. 359–359 · ≈ 4 min741erly to be preferred, that God should work and guard the man himself. Just as a
pp. 360–360 · ≈ 5 min742guarded it well, may be seen as carrying a profound and important implication. What did
pp. 360–360 · ≈ 5 min743English versions start using the phrase from 2:4, following the Hebrew, in which it is in fact
pp. 360–360 · ≈ 5 min744operari eum. The pronoun is masculine, and so can agree in Latin either with Paradise or with
pp. 361–361 · ≈ 5 min745it neatly cultivated and fertile, and going away once he has finished his work,
pp. 362–362 · ≈ 4 min746into being good and "guard" them. We ought always to go on being made by
pp. 362–362 · ≈ 4 min747patient going away from him, rather than the one with the ploughman's work remaining after
pp. 362–362 · ≈ 4 min748how great an evil disobedience is in itself, than that the man became guilty of
pp. 363–363 · ≈ 5 min749his Lord and master, when he committed an act where the only reason to be
pp. 363–363 · ≈ 5 min750beings, who takes pleasure in the good without any experience of evil, so that
pp. 364–364 · ≈ 4 min751the tradition as being presented to us under the figure of the king of Babylon, and Ez 28:2.
pp. 364–364 · ≈ 4 min752the tradition as being presented to us under the figure of the king of Babylon, and Ez 28:2.
pp. 364–364 · ≈ 4 min753the oxymoron, even if it means changing the metaphor.
pp. 365–365 · ≈ 4 min754the oxymoron, even if it means changing the metaphor.
pp. 365–365 · ≈ 4 min755the oxymoron, even if it means changing the metaphor.
pp. 365–365 · ≈ 4 min756the oxymoron, even if it means changing the metaphor.
pp. 365–365 · ≈ 4 min75744. Latin, of course; the two-syllable word he mentions is nihil.
pp. 366–366 · ≈ 4 min758accordingly they shrank from losing it, and were able to understand God, by
pp. 367–367 · ≈ 4 min75945. See Gn 3:8.
pp. 368–368 · ≈ 4 min76046. See above, chapters 8 and 9, sections 15-18.
pp. 368–368 · ≈ 4 min761formlessness or shapelessness of the earth in Gn 1 :2. The terms he uses are that the basic
pp. 369–369 · ≈ 4 min762ment without starting it from that part's pivotaljoint which it does not move; and
pp. 370–370 · ≈ 4 min763movements, the mechanics of which he has been rather curiously setting forth. The phrase he
pp. 370–371 · ≈ 8 min764holy angels, insofar as in itself it is just and is wise, is only assisted inwardly and
pp. 372–372 · ≈ 4 min765Greek, "a word we now also make use of in Latin." As we make even more common use of it in
pp. 373–373 · ≈ 4 min766which God addresses the minds of the angels through his own substance, then
pp. 374–374 · ≈ 4 min767and who was and who is to come.
pp. 374–374 · ≈ 4 min76853. SeeGn 1:3. etc.: Ps 148:5.
pp. 374–374 · ≈ 4 min769he had in mind here. But 1 doubt if this is the case. While the Arians did indeed hold that the Son
pp. 375–375 · ≈ 5 min77055. Possibly he has The Trinity 11, in mind.
pp. 375–376 · ≈ 8 min771ioned from the earth all the beasts of the field, and from the waters all the flying
pp. 377–377 · ≈ 4 min772woman, who only comes in when Adam has named all the animals, and "no helper like him"
pp. 377–377 · ≈ 4 min773hair white as wool, at another with the lower part of his body like gilt brass,4 at
pp. 378–378 · ≈ 4 min774they are reported to have come together and brought forth, I still cannot see what
pp. 378–378 · ≈ 4 min775himself at the end of this chapter and section 4.
pp. 378–378 · ≈ 4 min7764. See Rv 1:14-15, which is quoting respectively Dn 7:9 and Ez 1 :27, somewhat modified.
pp. 378–378 · ≈ 4 min777paying attention to the usual way in which nature runs its course after sin and the
pp. 379–379 · ≈ 5 min778spur or sting that Paul was given, to stop him getting swollen-headed.
pp. 380–380 · ≈ 4 min779believe what they have usually seen" (above, 3,7).
pp. 380–380 · ≈ 4 min78013. "They" are the saints of the Old Testament of whose faith we are reminded in Heb 11.
pp. 381–381 · ≈ 4 min78114. See Gn 5:21-24.
pp. 381–383 · ≈ 12 min782countless millions that it would not be right for them to be coupled in marriage if
pp. 384–384 · ≈ 5 min78317. Corpus animale in the Latin. See note 6 above.
pp. 384–384 · ≈ 5 min784some measure, and if this is ruined to the extent that a lethal disease is already
pp. 385–385 · ≈ 5 min785incoherent, the question of how God makes souls (a question Augustine never succeeded in
pp. 386–386 · ≈ 4 min786nally, before the pride that constructed that tower after the flood divided human
pp. 387–387 · ≈ 4 min78720. See Gn 1 1 : 1 -8, the story of the tower of Babel.
pp. 387–387 · ≈ 4 min788riddles, but to emphasize the proper or historical sense as a trustworthy account
pp. 388–389 · ≈ 8 min789also the non-rational as in cattle and flying things and fish, is moved by the sight
pp. 390–390 · ≈ 4 min790animal's sensory equipment.
pp. 390–390 · ≈ 4 min791animal's sensory equipment.
pp. 390–390 · ≈ 4 min79226. 1 think he must have had in mind here a text like Rom 6:6. which in fact, however, talks of "the
pp. 390–390 · ≈ 4 min793nels when he irrigates;28 but it is not his work to ensure that water flows down
pp. 391–391 · ≈ 5 min794summer when it was most needed, was of course not a matter of hose-pipes and sprinklers, but
pp. 391–391 · ≈ 5 min795summer when it was most needed, was of course not a matter of hose-pipes and sprinklers, but
pp. 391–391 · ≈ 5 min796itself. But since God administers the whole ofhis creation, as we explained in the
pp. 392–392 · ≈ 4 min79730. Book V111,9,17-18; 21-26. 40-48.
pp. 392–392 · ≈ 4 min798of human beings and of trees is God, and we faithfully believe that the woman
pp. 393–393 · ≈ 5 min799printed at the beginning ofBook 1 in this work. He refers there to the first occasion on which he
pp. 393–393 · ≈ 5 min800laws of its own, according to which both the spirit oflife which is a creature34 has
pp. 394–394 · ≈ 4 min801and so condense, curdle, stiffen, congeal, etc.; 1 am simply quoting Lewis & Short! That
pp. 394–394 · ≈ 4 min80234. As distinct from the uncreated Spirit of life.
pp. 394–394 · ≈ 4 min8031saac; Nm 22:28, Balaam's donkey reproving him.
pp. 395–395 · ≈ 4 min8041saac; Nm 22:28, Balaam's donkey reproving him.
pp. 395–395 · ≈ 4 min805in the world, as are the causal formulae of all things that are going to take their
pp. 396–396 · ≈ 5 min806manifold wisdom ofGod might be made known to the princes and the powers in
pp. 396–396 · ≈ 5 min807God; but it will become clear at the end of this section that Augustine has in mind Eph 3:9: to
pp. 396–396 · ≈ 5 min808Christ with his Church: Christ weakened and "asleep" on the cross, and the Church, in the form
pp. 396–396 · ≈ 5 min80939. See note 32 above.
pp. 396–396 · ≈ 5 min81040. See Eph 5:32.
pp. 397–397 · ≈ 2 min811that the woman' s soul was made from the soul ofthe man, is that the text does not
pp. 398–399 · ≈ 8 min8122. See Book V11.6,9—9,13.
pp. 400–400 · ≈ 4 min813with the opinion according to which the man is taken both to have been made to
pp. 401–401 · ≈ 5 min8143. See in particular Book 1,19,38 and 11I,20,30-31.
pp. 401–401 · ≈ 5 min8154. The opinion espoused by Augustine himself, and defended in detail in Book V1.
pp. 401–401 · ≈ 5 min816declared the most likely, we need have no fear of seeming to take a line against
pp. 402–402 · ≈ 4 min817quite clearly in the previous sentence!
pp. 402–402 · ≈ 4 min8186. See Wis 1:7.
pp. 403–404 · ≈ 8 min8197. See below, 17,30,31.
pp. 405–405 · ≈ 5 min8209. 1 have transferred "as Job says" from just after "despise themselves," where it is fairly clearly
pp. 406–406 · ≈ 5 min821nothing that God made the soul which he gave to the first man, not out of some
pp. 407–407 · ≈ 5 min822author of sin, if he gives a soul to flesh in which it must necessarily sin, or
pp. 408–408 · ≈ 4 min823word, frustra. Without it, he would seem to be suggesting that it is contrary to the Church's
pp. 408–408 · ≈ 4 min824Church does. Augustine was certainly inclined to favor it; but in 14,24 below he will at least try
pp. 409–409 · ≈ 4 min825Church does. Augustine was certainly inclined to favor it; but in 14,24 below he will at least try
pp. 409–409 · ≈ 4 min826Christian piety in the African Church.
pp. 410–410 · ≈ 5 min82718. See Rom 8:10.
pp. 410–410 · ≈ 5 min828people are unwilling to hold responsible for their own personal sins until the age
pp. 411–411 · ≈ 5 min829no sin of its own deliberate choice may be justified through that one man's obedi
pp. 411–411 · ≈ 5 min830hardly ever, be rendered by is "soul," as if it were just a synonym for anima. The kind of
pp. 411–411 · ≈ 5 min831bodies of human beings one by one; but to this end, that in the sinfulflesh (Rom
pp. 412–412 · ≈ 5 min832derived from him, is the flaw or "vice of nature" which we are all born with, as we are born with
pp. 412–412 · ≈ 5 min833soul's total unconsciousness in infancy—and of course in the womb. Such lack of
pp. 412–412 · ≈ 5 min834wonderful Hebrew pair, hesed and emeth; essentially family virtues, the parents' love for their
pp. 412–412 · ≈ 5 min835the sacrament of the Mediator, because through it Christ imparts to the soul the grace of God,
pp. 413–413 · ≈ 5 min836now, what case in answer to this the others can make for their own point of view,
pp. 414–414 · ≈ 5 min83724. See Rom 9:11.
pp. 414–414 · ≈ 5 min838blocked? But perhaps those who insist on the lightness of this view25 can
pp. 415–415 · ≈ 4 min839derived through parents from the soul of the first man, Adam.
pp. 415–416 · ≈ 8 min840Augustine's time.
pp. 417–417 · ≈ 4 min841would much rather hear about it from those better qualified and more learned
pp. 418–418 · ≈ 4 min842eliminate that concupiscentia, that lust forbidden by the law which says "You shall not covet
pp. 418–418 · ≈ 4 min843eliminate that concupiscentia, that lust forbidden by the law which says "You shall not covet
pp. 418–418 · ≈ 4 min844the apostles vacated by Judas, Acts 1:21-26.
pp. 418–419 · ≈ 10 min84533. SeeMt 1:1; Gal 3:15.
pp. 420–420 · ≈ 4 min846the flesh, was still in his loins in the same way as Abraham had been in his
pp. 421–421 · ≈ 4 min847Abraham's loins.
pp. 421–421 · ≈ 4 min848is a soul seed by which parents reproduce souls as well as the body seed by which they generate
pp. 422–422 · ≈ 4 min849harmonia, applied to the construction of the human body. So 1 feel at liberty, indeed
pp. 422–422 · ≈ 4 min850harmonia, applied to the construction of the human body. So 1 feel at liberty, indeed
pp. 422–422 · ≈ 4 min85139. 1 think this is what it must mean; but it is a very odd phrase in the Latin: nee omnino credenda
pp. 423–423 · ≈ 4 min85240. See Mt 2:16-18.
pp. 423–423 · ≈ 4 min85342. For example in Book V11, 15,21—21,31 above, especially 27-31. See also77ie Trinity
pp. 424–424 · ≈ 4 min854ought to have heard and seen God—the kind the soul performs with in
pp. 425–425 · ≈ 5 min855Carthage, the son of a Roman centurion, about 155, died in Rome shortly after 220.
pp. 425–425 · ≈ 5 min856ought to have seen the Lord, he is no doubt thinking of texts like Mk 8:18: Having eyes, do you
pp. 425–425 · ≈ 5 min857ought to have seen the Lord, he is no doubt thinking of texts like Mk 8:18: Having eyes, do you
pp. 425–425 · ≈ 5 min858visions, and wish to prescribe to us from the scriptures that, not the soul, but God
pp. 426–426 · ≈ 5 min859about the Ethiopian all one sentence, and put the question mark here. That gives the sense: ". . .
pp. 426–426 · ≈ 5 min860visions are first and foremost Joseph in the first instance and Saint Peter in the second.
pp. 426–426 · ≈ 5 min861like that? But they are ideas to be feared, not to be laughed at. Would he ever
pp. 427–427 · ≈ 5 min862comparison with gold or silver he is using some technical goldsmith's language. 1n particular at
pp. 427–427 · ≈ 5 min86349. On the Soul 37.
pp. 427–427 · ≈ 5 min86450. At what comes next in Genesis, which is the story of the fall.
pp. 427–428 · ≈ 8 min865have before us, I consider it advisable to repeat the reminder which l remember
pp. 429–429 · ≈ 5 min866alliteration in the Latin: Quae illospoena peccatipostperpetrationem praevaricationis secuta
pp. 430–430 · ≈ 4 min8674. Book 1X.3.5— 11,19.
pp. 430–434 · ≈ 22 min868displayed both God's goodness and fairness?
pp. 435–435 · ≈ 4 min869what God actually did wish, that they should be what they wished; fruitlessly
pp. 435–435 · ≈ 4 min8708. See 8,10 above.
pp. 435–435 · ≈ 4 min8711 1 1 :2). He foresees those who are going to be good and creates them; he foresees
pp. 436–436 · ≈ 4 min872and why God allowed him to be tempted, after our long digression through the temptations that
pp. 437–437 · ≈ 4 min87310. See Gn 1:24-25.
pp. 437–437 · ≈ 4 min87411. See Mk 5:12-13.
pp. 437–437 · ≈ 4 min87512. He has the Manichees in mind.
pp. 437–437 · ≈ 4 min876the Latin: so from now on 1 will render it only by "jealousy," though this does not have quite
pp. 438–438 · ≈ 4 min877other private, one taking thought for the common good because of the compan
pp. 439–439 · ≈ 4 min878there, where 1 remark that any notion of the sacred rights of private property would have been
pp. 439–439 · ≈ 4 min879Proconsul Marcellinus, a year or so after the sack of Rome by the Visigoths under Alaric in
pp. 440–440 · ≈ 5 min880body, and was still to be admitted, if he lived obediently, to the company of the
pp. 441–441 · ≈ 4 min88119. Their pietas, that wonderful, untranslatable word!
pp. 441–441 · ≈ 4 min8821 7; also Book V1, 19,30, notes 23 and 25; and on a similar point of language, with reference to
pp. 442–442 · ≈ 5 min883one of supercelestials, among whom the one that became the devil by falling was
pp. 443–444 · ≈ 9 min884is 1s 1 1 :2, the list of the gifts of the Holy Spirit, in which wisdom is the first and piety the last.
pp. 445–445 · ≈ 5 min885is 1s 1 1 :2, the list of the gifts of the Holy Spirit, in which wisdom is the first and piety the last.
pp. 445–445 · ≈ 5 min886is 1s 1 1 :2, the list of the gifts of the Holy Spirit, in which wisdom is the first and piety the last.
pp. 445–445 · ≈ 5 min887devil. We have the benefit in English of definite and indefinite articles which were not at his
pp. 446–446 · ≈ 5 min888singular verb for neuter plural subject; so 1 follow suit, on the principle of translating scriptural
pp. 446–446 · ≈ 5 min88931.1 emend the text's principem spiritum nequitiae, "the prince spirit of wickedness," to . . .
pp. 447–447 · ≈ 5 min890Ps 80:1, 1s 37:16. As for God's seat or throne being interpreted as meaning multiplicata
pp. 447–447 · ≈ 5 min891Ps 80:1, 1s 37:16. As for God's seat or throne being interpreted as meaning multiplicata
pp. 447–447 · ≈ 5 min892Ps 80:1, 1s 37:16. As for God's seat or throne being interpreted as meaning multiplicata
pp. 447–447 · ≈ 5 min893meaning of whose names he happily expatiates in Sermons 280 to 282 (again Vol. 111/8). 1 feel
pp. 448–448 · ≈ 4 min89436. See 2 Pt 2:4.
pp. 448–448 · ≈ 4 min895a marginal comment of some reader or copyist which later crept into the text: "moving its
pp. 449–449 · ≈ 4 min896a marginal comment of some reader or copyist which later crept into the text: "moving its
pp. 449–449 · ≈ 4 min89739. See Jn 13:2.
pp. 449–449 · ≈ 4 min898should reckon that animals innocent of reason have a human understanding of
pp. 450–450 · ≈ 5 min899God knew that on the day you take a bite ofit your eyes will be opened, andyou
pp. 451–451 · ≈ 4 min900doctrine, but the transmigration of souls.
pp. 451–451 · ≈ 4 min90143. See Ex 7:10-1 1.22; 8:7.18-19.
pp. 451–451 · ≈ 4 min90244. See 18,24. note 19, above.
pp. 452–452 · ≈ 4 min903the mystical virtue Augustine thinks must lie hidden in the fruit of the tree of life. 1t is purely
pp. 453–453 · ≈ 4 min90446. See Prv 3:18.
pp. 453–453 · ≈ 4 min9051n the second ofthese, on our Lord seeing Nathanael under the fig tree (Jn 1 :48), Augustinejust
pp. 454–454 · ≈ 4 min906the middle ofthe wood which is in Paradise (Gn 3:8). When God turns his face
pp. 455–455 · ≈ 4 min907because l am naked, and l hid myself(Gn 3:10). It is probable enough that God
pp. 455–455 · ≈ 4 min908who was sent for by Ahab to prophesy before the battle of Ramoth-gilead, and said: Hear the
pp. 455–455 · ≈ 4 min909them to hear God's voice: but he is making the contrast with what he is just going on to call
pp. 455–455 · ≈ 4 min91050. SeeGn 18:1-15.
pp. 456–456 · ≈ 4 min911woman said: The serpent ledme astray, andl took a bite (Gn 3 : 1 3) . Nordoes this
pp. 457–457 · ≈ 4 min91251. Book X1, 1,2 above.
pp. 457–457 · ≈ 4 min913use of the word "members" to mean in fact the whole body.
pp. 458–458 · ≈ 4 min914use of the word "members" to mean in fact the whole body.
pp. 458–458 · ≈ 4 min91554. See 1 Tm 2:12.
pp. 459–459 · ≈ 4 min916edge ofgood and evil (Gn 3:22). Since it was God who said this, by whatever
pp. 460–460 · ≈ 5 min917and likeness. Gn 1 :26, to which he has just alluded a few sentences earlier. We have to
pp. 460–460 · ≈ 5 min91856. See Prv 3:18.
pp. 460–460 · ≈ 5 min919pleasure (Gn 3:24). This too was done in order to signify something, but still it
pp. 461–461 · ≈ 4 min920pre-empted their marriage and slept together before the one who had created
pp. 461–461 · ≈ 4 min921"sacrament"; but since by "sacrament" he meant any sacred sign, or sign of the sacred (like the
pp. 461–461 · ≈ 4 min922really to believe that he believed there is anything to be gained by worshiping
pp. 462–462 · ≈ 4 min923addita est, "the woman was joined on, was brought in." Treating adita est as a straightforward
pp. 462–462 · ≈ 4 min92459. See Gal 3:28; also 2 Cor 3: 18: Col 3: 10.
pp. 462–462 · ≈ 4 min925convinced that in no way at all could he have been led astray by that serpentine
pp. 463–463 · ≈ 3 min92660. See 1 Kgs 11:1-13.
pp. 463–463 · ≈ 3 min92761. See 2Cor 11:3.
pp. 463–463 · ≈ 3 min92862. See above, 30,39.
pp. 463–463 · ≈ 3 min929next, whether he meant us to understand Paradise as being there, or whether after
pp. 464–465 · ≈ 8 min930scarcely able to express what he perceived;3 he knew both that he was awake and
pp. 466–466 · ≈ 4 min931that dish let down from heaven appeared to Peter, or as everything that John
pp. 466–466 · ≈ 4 min932them more carefully, and make this our indisputable starting point, that the
pp. 466–466 · ≈ 4 min9334. See Acts 10:10-16; Rv 1:10-20; Ez 37:1-10; 1s 6:1-13.
pp. 466–466 · ≈ 4 min934the tabernacle, when Moses went in there to speak with the Lordface toface, as a man speaks to
pp. 467–467 · ≈ 5 min935similar to a bodily one, then it would have also been in an image of his own body
pp. 468–468 · ≈ 5 min936vision of the river issuing from the east gate of the temple in the new Jerusalem, Ez 47:1-14;
pp. 468–468 · ≈ 5 min937vision of the river issuing from the east gate of the temple in the new Jerusalem, Ez 47:1-14;
pp. 468–468 · ≈ 5 min938do not know, so that believers may not be misled? The same man, he says, was
pp. 469–469 · ≈ 5 min939pains to distinguish between what he knew and what he did not, could not
pp. 469–469 · ≈ 5 min940CSEL editors, however, without quoting their manuscript support (presumably one
pp. 469–469 · ≈ 5 min941called the inner senses, memory and imagination. No, not quite its least spiritual meaning; it is
pp. 470–470 · ≈ 5 min942quo absentia corpora corporalia cogitantur, "by which absent bodily bodies are thought
pp. 470–470 · ≈ 5 min943a more long-drawn-out and complicated treatment, for which there is really no
pp. 471–471 · ≈ 5 min9441 4. 1t is intriguing that Messrs Lewis & Short do list the word mentalis, as late Latin, giving as their
pp. 471–471 · ≈ 5 min945body, as it is going to be in the resurrection of the saints, is called spiritual by the
pp. 472–472 · ≈ 5 min946The way 1 have myself translated this text is: "When it is sown it embodies the soul, when it is
pp. 472–472 · ≈ 5 min94716. See Gn 41: 1-32.
pp. 473–473 · ≈ 4 min948a head of gold and feet of clay, and then interprets it.
pp. 474–474 · ≈ 4 min94918. See 6,15 above.
pp. 474–474 · ≈ 4 min950away through a sense of the body the image of the thing done in a bodily way was
pp. 475–475 · ≈ 5 min951strings21 being lowered from heaven, full of a variety of animals, when he also
pp. 475–475 · ≈ 5 min9522 1 . See Acts 1 0: 1 0- 1 1 . Since Peter was in Joppa (Jaffa) on the roof of a house overlooking the
pp. 475–475 · ≈ 5 min9532 1 . See Acts 1 0: 1 0- 1 1 . Since Peter was in Joppa (Jaffa) on the roof of a house overlooking the
pp. 475–476 · ≈ 9 min954the body, and the spiritual vision is engaged with the images of bodily realities,
pp. 477–477 · ≈ 4 min955one manuscript; the CSEL follows the others, and even earlier editors, in readings;
pp. 477–477 · ≈ 4 min956one manuscript; the CSEL follows the others, and even earlier editors, in readings;
pp. 477–477 · ≈ 4 min957demon sometimes say true things which are not apparent to the senses of
pp. 478–478 · ≈ 4 min958leads people to do them that are against good morals or the rule of faith; then it
pp. 479–479 · ≈ 4 min959both of bodily vision and of the images of bodily realities which are exhibited in
pp. 479–479 · ≈ 4 min960how many are the matters where it does the soul no harm to treat them as other
pp. 479–479 · ≈ 4 min96124. And hence there is no intellectual vision. Not, 1 think, a very convincing line of argument.
pp. 479–479 · ≈ 4 min96225. See Acts 12:6-9.
pp. 479–479 · ≈ 4 min963brought to light by whatever we have been seeing in dreams and other forms of "spiritual
pp. 480–480 · ≈ 4 min964non-construable). or the qua of the Maurists, which would yield the sense, "by which God
pp. 480–480 · ≈ 4 min965the image of a body comes after the body, still nevertheless, because that which
pp. 481–481 · ≈ 4 min966note 1 7, about the ventricles of the brain and the inner senses.
pp. 481–481 · ≈ 4 min967note 1 7, about the ventricles of the brain and the inner senses.
pp. 481–481 · ≈ 4 min968dwelling oppresses the mind thinking many things."
pp. 482–482 · ≈ 4 min969dwelling oppresses the mind thinking many things."
pp. 482–482 · ≈ 4 min970airy bodies. This and the other paranormal phenomena he is talking about here are also
pp. 482–482 · ≈ 4 min971airy bodies. This and the other paranormal phenomena he is talking about here are also
pp. 482–482 · ≈ 4 min972while confined to his house used to announce when a priest from twelve miles
pp. 483–483 · ≈ 5 min973telling that a certain woman would shortly die. But this certainly did not look like
pp. 483–483 · ≈ 5 min974suffer the most acute pain in the genitals, and the doctors were quite unable to
pp. 483–483 · ≈ 5 min975marvelous light, and the various and atrocious pains of the ungodly in outer
pp. 484–484 · ≈ 4 min976"skere" means, and I reply "steep or sheer,"34 and that does not satisfy him, but
pp. 485–485 · ≈ 4 min977an ordinary one necessarily took me away from words meaning the same as the Latin. 1t would
pp. 485–485 · ≈ 4 min978human person, the body is the person's dwelling, its senses the windows through which the
pp. 486–486 · ≈ 4 min979confused of course with the good and evil spirits he is shortly going to mention.
pp. 486–486 · ≈ 4 min980perception ofbodily realities is set up, when it occurs in the body. lf, you see, it is
pp. 487–487 · ≈ 5 min981manuscripts, and is almost certainly what Augustine actually dictated, or wrote, while no doubt
pp. 488–488 · ≈ 4 min982legs, pretended while in a staging post for travelers that they were astrologers,
pp. 489–489 · ≈ 4 min983there were many idols set up throughout some festival of the pagans; he was not
pp. 489–489 · ≈ 4 min98438. SeeJn 11:49-51.
pp. 489–489 · ≈ 4 min985there to begin with, or are they introduced already formed and then perceived by
pp. 490–490 · ≈ 4 min986agitated"—which would not, 1 think, be a more acceptable translation.
pp. 490–492 · ≈ 13 min987secretaries on this phenomenon.
pp. 493–493 · ≈ 5 min988of the Cambridge area, Mrs. Eleanor Witter, 1 was put in touch with the top authority on bees in
pp. 493–493 · ≈ 5 min989to find himself among these bodily likenesses which are seen in spirit, so too he
pp. 494–494 · ≈ 4 min990in fact knowable.
pp. 494–494 · ≈ 4 min99145. See Nm 12:8; compare also 1 Cor 13: 12.
pp. 495–495 · ≈ 4 min99246. See Ex 19:18:33:9.
pp. 495–495 · ≈ 4 min993"your prophet" translates two words which could indeed mean that in the right context, but in
pp. 496–496 · ≈ 4 min994"your prophet" translates two words which could indeed mean that in the right context, but in
pp. 496–496 · ≈ 4 min995of the future," that is. presumably, with reference to the future. But almost all figurative or
pp. 497–497 · ≈ 5 min996of the future," that is. presumably, with reference to the future. But almost all figurative or
pp. 497–497 · ≈ 5 min997Melchizedek being king of Salem. The first part of the name Jerusalem, however, has no
pp. 497–497 · ≈ 5 min998the heavenly Jerusalem realized on earth in the Church, and turning Eph 3: 10 on its head for the
pp. 497–497 · ≈ 5 min999correct form.
pp. 498–498 · ≈ 4 min1000Greek eleos, from the Hebrew hesed, which like the Latin pietas is the essential family virtue,
pp. 499–499 · ≈ 4 min1001editors to bring order and sense into a whole variety of defective manuscript readings. The
pp. 500–500 · ≈ 5 min1002& Short and other dictionaries for this extremely rare word is "a hauling ashore of a ship." with
pp. 500–500 · ≈ 5 min1003or "spiritual" exegesis, mainly by Alexandrian scholars; it was from them that Philo and later
pp. 501–501 · ≈ 5 min1004regions," where all the dead go, and then later takes on the meaning of our English hell, as a
pp. 501–501 · ≈ 5 min1005think 1 ought simply to have taught about hell that it is under the earth, rather than giving
pp. 501–501 · ≈ 5 min1006netherworld given to the place where the souls of the just are at rest. We do
pp. 502–502 · ≈ 4 min1007with sorrow to the netherworld (Gn 44:29); what he really seems to have been
pp. 502–502 · ≈ 4 min1008grief, of being brought down to Sheol, the Hebrew equivalent of the Greek Hades and the Latin
pp. 502–502 · ≈ 4 min100961. See 2 Cor 2:7.
pp. 502–502 · ≈ 4 min1010earth; the souls of the dead, after all, deserve hell by having sinned out of love of
pp. 503–503 · ≈ 5 min101163. 1t is just the Persian word for a park, after all.
pp. 503–503 · ≈ 5 min101264. See Sir 40:27.
pp. 503–503 · ≈ 5 min101365. See Rom 5:5; Ps 94:19.
pp. 503–503 · ≈ 5 min101466. A charming etymology for Hades: as if it came from a + hedys, "un-sweet."
pp. 503–503 · ≈ 5 min1015sky and in general whatever is above the waters and the earth,67 while the second
pp. 504–504 · ≈ 4 min101667. SeeGn 1:6-8,
pp. 504–504 · ≈ 4 min101768. See Acts 10:10-12.
pp. 504–504 · ≈ 4 min101869. See Book X1, 18,24 above and note 19 there.
pp. 505–505 · ≈ 4 min1019giving precise references.
pp. 506–539 · ≈ 143 min
pp. 14–14 · ≈ 4 min2(Kirchengeschichtliche Quellen und Studien 4; St. Ottilien, 1960) 163-195.
pp. 14–14 · ≈ 4 min3Augustiniennes 5 ( 1 968) 95- 1 37.
pp. 14–14 · ≈ 4 min4ecclesiastique 72 (1971) 81-105, especially 85-78, 90-93.
pp. 14–14 · ≈ 4 min58. 1bid., 11, 1, 1 (CSEL 89, 45).
pp. 14–14 · ≈ 4 min69. See Vannier, "Creatio" (note 1, above), 20-66, 175-179.
pp. 14–14 · ≈ 4 min7Metafisica 20 (1965) 122-141; idem, "Sul fondamento teoretico della 'religione,'" Filosofia e
pp. 15–15 · ≈ 4 min8Boulding, The Confessions [Hyde Park, NY: New City Press. 1997] 288. Henceforth:
pp. 15–15 · ≈ 4 min9Boulding, The Confessions [Hyde Park, NY: New City Press. 1997] 288. Henceforth:
pp. 15–15 · ≈ 4 min1015. See Confessions X1, 3, 5; X11, 18, 27; X11, 24, 33 (CCL 27, 196, 229, 233).
pp. 15–15 · ≈ 4 min11understanding"; ibid., V11, 24, 35: "if there is no scriptural authority or evident argument of
pp. 16–16 · ≈ 4 min1218. See The Trinity XV, 2. 2 (CCL 50A, 460-62).
pp. 16–16 · ≈ 4 min13(Lewiston, 1988)1; A. S. Pease, "Caeli enarrant," Harvard Theological Review 34 (1941)
pp. 17–17 · ≈ 4 min14sa reception (Paris, 1988); eadem, "Lire en grec le recit de la creation: interpretation de la
pp. 17–17 · ≈ 4 min15d'Alexandrie 1; Paris, 1961) 17-112.
pp. 17–17 · ≈ 4 min1623. 1bid., 6, 22; 6, 24, 2 (Schwartz, 243).
pp. 17–17 · ≈ 4 min17premiers versets de la Genese (Paris: etudes Augustiniennes, 1973) 61-94; G. T. Armstrong,
pp. 17–17 · ≈ 4 min18on Genesis (Chicago, 1912); Y. Congar, "Le theme de Dieu-Createur et les explications de
pp. 17–17 · ≈ 4 min19Testament (Stuttgarter Biblische Beitrage 36; Stuttgart, 1 997) 1 1 8- 1 33; G. Rinaldi (ed.). Biblia
pp. 18–18 · ≈ 4 min20koniglichen Gesellschafl der Wissenschaften in Gdttingen. Phil.-hist. Klasse (1915) 26-136;
pp. 18–18 · ≈ 4 min21(Turin. 1960).
pp. 18–18 · ≈ 4 min2229. See Bouhout, "Pentateuque chez les Peres" (note 19, above). 708.
pp. 18–18 · ≈ 4 min2330. See Vannier, "Creatio" (note 1, above), 68.
pp. 18–18 · ≈ 4 min24idem, "Eustathius, der lateinische ubersetzer der Hexaemeron-Homilien Basilius des
pp. 19–19 · ≈ 4 min25DC, 1944); J. De Blic, "Platonisme et christianisme dans la conception augustinienne du dieu
pp. 19–19 · ≈ 4 min26DC, 1944); J. De Blic, "Platonisme et christianisme dans la conception augustinienne du dieu
pp. 19–19 · ≈ 4 min2735. See A. H. Armstrong, St. Augustine and Christian Platonism (Villanova, 1967) 15.
pp. 19–19 · ≈ 4 min2846 (1953) 1-25; G. Madec, Sam/ Augustin et la philosophie (Collection des etudes
pp. 20–20 · ≈ 4 min29Polemic and Beyond (American University Series, Theology and Religion 205; New York,
pp. 20–20 · ≈ 4 min30this Trinity is called one God. and that he made and created all the things that are, insofar as
pp. 20–20 · ≈ 4 min311nterpretations des premiers versets de la Genise (Paris: etudes Augustiniennnes, 1973)
pp. 20–20 · ≈ 4 min32and A. Grillmeier; Freiburg. 1963) 62-65.
pp. 20–20 · ≈ 4 min33Sant' Agostino, La Genesi 1 (Nuova Biblioteca Agostiniana 9/1 ; Rome, 1988) LX1-LXXX.
pp. 21–21 · ≈ 4 min3442. The Literal Meaning of Genesis X11, 1,1.
pp. 21–21 · ≈ 4 min3543. See ibid., 1V, 22, 39.
pp. 22–22 · ≈ 1 min3644. Confessions X111, 4, 5 (CCL 27, 244); Boulding, 345.
pp. 22–24 · ≈ 1 min37jungen Augustinus von 373 (Dissertation; Miinster. 1975) 568-588.
pp. 25–25 · ≈ 3 min38jungen Augustinus von 373 (Dissertation; Miinster. 1975) 568-588.
pp. 25–25 · ≈ 3 min39Bible see K. Pollmann, Doctrina christiana. Untersuchungen zu den Anfdngen der
pp. 25–25 · ≈ 3 min401997) 121.
pp. 25–25 · ≈ 3 min41augustinienne de la creation," in J. C. Schnaubelt and F. Van Fleieren (eds.), Augustine:
pp. 26–26 · ≈ 4 min42See P. Courcelle, Recherches sur les Confessions de Saint Augustin (Paris, 1968) 96-103. R.-J.
pp. 26–26 · ≈ 4 min437. See Confessions V1, 3, 4 (CCL 27, 76).
pp. 26–26 · ≈ 4 min448. Confessions, V, 14, 25 (Boulding, 132).
pp. 26–26 · ≈ 4 min459. The Literal Meaning ofGenesis V111, 2, 5.
pp. 26–26 · ≈ 4 min461 1. See R. J. O'Connell, St. Augustine's Early Theory ofMan, A.D. 386-391 (Cambridge, Mass.,
pp. 27–27 · ≈ 4 min471 3. Later on (3%), in his Answer to the Letter ofMani Known as "The Foundation. " Augustine
pp. 27–27 · ≈ 4 min4815. On Genesis: A Refutation of the Manichees 1. 4, 7.
pp. 27–27 · ≈ 4 min49Genesis against the Manichees, and The Literal Interpretation of Genesis: An Unfinished
pp. 28–28 · ≈ 4 min50(CSEL 34/1 , 79), in which Paulinus of Nola describes Augustine's On Genesis: A Refutation of
pp. 28–28 · ≈ 4 min5118. On Genesis: A Refutation of the Manichees 11, 29, 43.
pp. 28–28 · ≈ 4 min5219. See Augustine. The Instruction ofBeginners 17, 28—18, 30 (CCL 46, 152-155).
pp. 28–28 · ≈ 4 min5320. See On Genesis: A Refutation ofthe Manichees 1, 1, 1.
pp. 28–28 · ≈ 4 min5421. For example, ibid., 1, 22, 34.
pp. 28–28 · ≈ 4 min5522. For example, ibid., 1, 6, 10.
pp. 28–28 · ≈ 4 min56V111, 1, 4; V111, 2, 5. On the general question of biblical interpretation in On Genesis: A
pp. 29–29 · ≈ 4 min57V111, 1, 4; V111, 2, 5. On the general question of biblical interpretation in On Genesis: A
pp. 29–29 · ≈ 4 min58V111, 1, 4; V111, 2, 5. On the general question of biblical interpretation in On Genesis: A
pp. 29–29 · ≈ 4 min59V111, 1, 4; V111, 2, 5. On the general question of biblical interpretation in On Genesis: A
pp. 29–29 · ≈ 4 min60V111, 1, 4; V111, 2, 5. On the general question of biblical interpretation in On Genesis: A
pp. 29–29 · ≈ 4 min61and P. Bright (eds.), De Doctrina Christiana: A Classic of Western Culture (Notre Dame,
pp. 29–29 · ≈ 4 min62and P. Bright (eds.), De Doctrina Christiana: A Classic of Western Culture (Notre Dame,
pp. 29–29 · ≈ 4 min63Augustiniennes\(\95%)243-2%(>.
pp. 30–30 · ≈ 4 min64Augustiniennes\(\95%)243-2%(>.
pp. 30–30 · ≈ 4 min65Man and the Ages of the World," Revue des ttudes augustiniennes 12 (1966) 193-228; K.-H.
pp. 30–30 · ≈ 4 min6633. On Genesis: A Refutation ofthe Manichees 1, 23, 41.
pp. 30–30 · ≈ 4 min67contra Manichaeos" Studio Patristica 33 (1996) 274-279.
pp. 31–31 · ≈ 4 min68contra Manichaeos" Studio Patristica 33 (1996) 274-279.
pp. 31–31 · ≈ 4 min6936. On Genesis: A Refutation ofthe Manichees 11, 2, 3.
pp. 31–32 · ≈ 7 min7039. 1bid., 1, 2, 3.
pp. 33–33 · ≈ 4 min7139. 1bid., 1, 2, 3.
pp. 33–33 · ≈ 4 min72de saint Augustin," in De Genesi contra Manichaeos, De Genesi ad litteram liber imperfectus
pp. 33–33 · ≈ 4 min7341. See On Genesis: A Refutation ofthe Manichees 11, 7, 8-8, 11.
pp. 33–33 · ≈ 4 min74Manichaeos," Augustinian Studies 22 (1991) 141-154; R. J. O'Connell, book review of "R. J.
pp. 34–34 · ≈ 4 min75(ed.), Origeniana Quinta (Leuven, 1992) 179-185.
pp. 34–34 · ≈ 4 min76(ed.), Origeniana Quinta (Leuven, 1992) 179-185.
pp. 34–34 · ≈ 4 min77(ed.), Origeniana Quinta (Leuven, 1992) 179-185.
pp. 34–34 · ≈ 4 min78SantAgostino, Le Genesi difesa contro i Manichei (note 16, above) 3-46.
pp. 34–34 · ≈ 4 min79SUndenfalls in De Genesis contra Manichaeos," in L'Etica cristiana nei secoli III e IV: Eredita
pp. 34–34 · ≈ 4 min80(CCL 39, 672f.) 67, 39 (CCL 39, 896f.); True Religion 8, 1 5 (CCL 32, 197f.); City ofGod XV1,
pp. 35–35 · ≈ 4 min81(CCL 39, 672f.) 67, 39 (CCL 39, 896f.); True Religion 8,15 (CCL 32, 1 97f.); City ofGod XV1,
pp. 35–35 · ≈ 4 min82birds, but the pure hearts of people who trust and believe God, and turn from a
pp. 36–36 · ≈ 4 min83Catholic truth." For the brief "intertwining" of what the Manichees say and what the Catholics
pp. 36–36 · ≈ 4 min84Chapter 84
pp. 36–36 · ≈ 4 min85possibly signifying life (11,3,4); since the better translations have "hay" instead
pp. 37–37 · ≈ 4 min86Aquinas, and an essential element in the Catholic doctrine: that original sin is not a personal
pp. 38–38 · ≈ 4 min876. See Rom 5:12.
pp. 38–38 · ≈ 4 min887. The word natura in Latin being actually derived from nascor, "1 am born."
pp. 38–38 · ≈ 4 min89the Old Testament, which they have next to no knowledge of, and of mocking
pp. 39–39 · ≈ 4 min90joke someone is said to have made: 'He was getting hell ready for people who inquisitively
pp. 40–40 · ≈ 4 min91joke someone is said to have made: 'He was getting hell ready for people who inquisitively
pp. 40–40 · ≈ 4 min924. SeeJn 1:1-3.
pp. 40–40 · ≈ 4 min93make heaven and earth?" but leave out the "suddenly," andjust say, "Why did it
pp. 41–41 · ≈ 5 min94between God' s eternity and the eternity of time. But he repeats this "if' clause, and answers the
pp. 41–41 · ≈ 5 min95version of the bible; but where Augustine's bible used the word for anything created, we will
pp. 41–41 · ≈ 5 min96at this point, either in transmission, or else because Augustine was distracted by something
pp. 41–41 · ≈ 5 min971 :2). The Manichees find fault with this by saying: "So was God in darkness
pp. 42–42 · ≈ 4 min988. See the extract from Revisions, section 2, above.
pp. 43–43 · ≈ 4 min99did the actual water come from, over which the Spirit of God was being borne?
pp. 44–46 · ≈ 13 min100good"?1 1 What a hue and cry they would raise, what charges they would bring!
pp. 47–47 · ≈ 5 min10112. See Mt 8:10.
pp. 47–48 · ≈ 9 min10214. As indeed it does in the Jewish way of reckoning!
pp. 49–49 · ≈ 4 min10315. The sea of Galilee, for example—the only example, perhaps.
pp. 50–52 · ≈ 12 min104starting ofthe day and the lesser lampfor the starting ofthe night: it is really as if
pp. 53–53 · ≈ 4 min105can cast a slur and say, "How had God already divided earlier on between day
pp. 53–53 · ≈ 4 min10611,25,32, when dealing with the fourth day of creation, this curious problem arose from the
pp. 53–54 · ≈ 8 min107substitutes "order" for "weight."
pp. 55–55 · ≈ 4 min108lights and the aristocrats of the movement, and the Hearers, who were, so to say, its second
pp. 56–56 · ≈ 5 min10921. For example: ears in Jas 5:4, 1 Pt 3:12; eyes in Heb4:13, 1 Pt 3:12; feet in Mt 5:35.
pp. 56–56 · ≈ 5 min110faithful who have a spiritual understanding do not believe that God is circum
pp. 57–57 · ≈ 4 min11122. SeeMk 16:19, Heb 1:3.
pp. 57–57 · ≈ 4 min11223. See Lk 11:20.
pp. 57–57 · ≈ 4 min11324. See Eph 6:16-17.
pp. 57–57 · ≈ 4 min114would have been no sexual relations between Adam and Eve, in the extract from the Revisions,
pp. 58–58 · ≈ 4 min115diet as all animals, the analogues ofour emotions. Augustine, we must remember, is all the time
pp. 59–59 · ≈ 5 min116this volume.
pp. 59–60 · ≈ 9 min117manner of speaking in many places of God's scriptures. What else, after all, is
pp. 61–61 · ≈ 4 min11829. 1n accordance with the same style he also said that the Father alone knows the very day,
pp. 61–61 · ≈ 4 min119of childhood, and stretches up to Abraham in ten more generations.32 And it can
pp. 62–62 · ≈ 4 min120say—for example, instead of blind ditches we talk of blind corners.
pp. 62–62 · ≈ 4 min12131. SeeGn5.
pp. 62–62 · ≈ 4 min12232. See Gn 11:10-27.
pp. 62–62 · ≈ 4 min123adolescence. And it can be suitably compared with the third day, in which the
pp. 63–63 · ≈ 4 min124bles youth; and in very truth, among all the ages ofman youth reigns as king, and
pp. 63–63 · ≈ 4 min12533. SeeGn 11:1-9.
pp. 63–63 · ≈ 4 min12634. See Mt 1:17.
pp. 63–63 · ≈ 4 min127the people was gently set down to have a holiday abroad." And this age reaches
pp. 64–64 · ≈ 4 min128Jesus Christ, and thus the fifth day is brought to an end; now begins the sixth in
pp. 64–64 · ≈ 4 min129abroad, so much the vogue nowadays, are presumably meant to be.
pp. 64–64 · ≈ 4 min130useful distinction between middle and old age.
pp. 64–64 · ≈ 4 min131beginning of this volume.
pp. 65–65 · ≈ 5 min132Adam, from the mud of the earth in Genesis 2:7; so one has sometimes to translate him, as here,
pp. 65–65 · ≈ 5 min133used by the 1talian editors refers to Hebrews 2:6, whose author Augustine would certainly not
pp. 65–65 · ≈ 5 min13440. SeeMt 1:17.
pp. 66–66 · ≈ 4 min135Augustine's Christian spirituality to accept, to trust, to believe the material world as telling us
pp. 67–67 · ≈ 5 min136Augustine's Christian spirituality to accept, to trust, to believe the material world as telling us
pp. 67–69 · ≈ 11 min137which the Lord God had made. And the serpent said to the woman: Why did God
pp. 70–70 · ≈ 4 min138understood the phrase: that God brought the animals to Adam, not so that he, God, might see
pp. 70–71 · ≈ 8 min139and Hagar and their children. Gal 4:21-31.
pp. 72–72 · ≈ 4 min140and Hagar and their children. Gal 4:21-31.
pp. 72–72 · ≈ 4 min141the new heaven and the new earth, 1,22,33—23.42.
pp. 73–73 · ≈ 5 min142beginning of this work.
pp. 73–73 · ≈ 5 min143Revisions, 3, placed at the beginning of this work.
pp. 74–74 · ≈ 4 min1449. See below. 22,34.
pp. 75–75 · ≈ 4 min145from—if, that is, it is now just talking about the formation of the body. That, you
pp. 76–76 · ≈ 4 min14610. He just says "of the old books.'
pp. 76–76 · ≈ 4 min1471 3. That is, 1 take it, first by his keeping the word ofGod, as uttered in the command not to eat of the
pp. 77–77 · ≈ 5 min14814. See Lk 23:43.
pp. 78–78 · ≈ 5 min149conversion, living and expressing himself in a plalonic frame of thought, in which the truly real
pp. 79–79 · ≈ 5 min1501 8. Which should be "stretching out to what lies ahead," that is, to God, "and forgetting what lies
pp. 79–79 · ≈ 5 min151is totally foreign to any human lips, because it is inexpressible, so that if you
pp. 80–80 · ≈ 4 min152mentioned in Sirach 24:27, where after naming the other three rivers of paradise, the author
pp. 80–80 · ≈ 4 min153Genesis, V111,7,13. and note 25 there.
pp. 80–80 · ≈ 4 min15422. SeeLk 10:30.
pp. 80–80 · ≈ 4 min155utter" (2 Cor 12:4).
pp. 81–81 · ≈ 4 min156plural, a most useful and necessary idiom in a case like this.
pp. 81–81 · ≈ 4 min157hidden sight of it is signified, in my opinion, by the slumber which God sent
pp. 82–82 · ≈ 4 min15825. See Gal 5:17.
pp. 82–82 · ≈ 4 min159word the loving affection with which we should love our own souls, and not be
pp. 83–83 · ≈ 4 min160those we are in charge of; and also 1 suggest changing the mood of the verb from the
pp. 83–83 · ≈ 4 min161those we are in charge of; and also 1 suggest changing the mood of the verb from the
pp. 83–83 · ≈ 4 min16229. 1n the altogether wider meaning of the term current in Christian writings of Augustine's time,
pp. 83–83 · ≈ 4 min163stick to his wife, and they shall be two in oneflesh (Gn 2:24), l can find no way of
pp. 84–84 · ≈ 4 min16431. See 9,12 above.
pp. 84–84 · ≈ 4 min16532. See Lk 22:3, Jn 13:2.
pp. 85–85 · ≈ 4 min166was goodfor the eyes to see and to gain knowledge (Gn 3:6). How could she see,
pp. 86–86 · ≈ 5 min167that the idea behind this odd illustration of the point?
pp. 87–87 · ≈ 4 min168themselves were not steady in keeping his commandment; and very properly at evening, that is,
pp. 87–87 · ≈ 4 min169the answers.
pp. 87–87 · ≈ 4 min170passed on him, because he is incapable of confessing to sin, and also has abso
pp. 88–88 · ≈ 4 min171and the woman. This is surely not because he doesn't tempt men and take them
pp. 89–89 · ≈ 4 min172occult, something he is more inclined to accuse the Neoplatonists of than the Manichees. But
pp. 89–89 · ≈ 4 min173occult, something he is more inclined to accuse the Neoplatonists of than the Manichees. But
pp. 89–89 · ≈ 4 min17439. Magnum sacramentum.
pp. 90–90 · ≈ 4 min175made of earth oppresses the mind as it thinks about many things" (Wis 9: 1 5).
pp. 91–91 · ≈ 4 min17641. See Mk 4:18-19.
pp. 91–91 · ≈ 4 min17742. That is, in figurative terms, feed upon the truth.
pp. 91–91 · ≈ 4 min178nature from the start, and with which God threatened Adam when he gave the
pp. 92–92 · ≈ 4 min179sententiam; sed agendum est ut saltern in hac tantum vita sentiatur.
pp. 92–92 · ≈ 4 min18044. See above. 19.29.
pp. 92–92 · ≈ 4 min181following way, mockery by which we in our turn are being advised as much as
pp. 93–93 · ≈ 4 min182know good and evil (Gn 3:22). This ambiguous expression involves a figure of
pp. 93–93 · ≈ 4 min183them now.
pp. 93–93 · ≈ 4 min184point in the Latin, tanquam unus ex nobis, as 1 hope will become clear shortly. 1 think the figure
pp. 93–93 · ≈ 4 min185ever, God sent him awayfrom paradise (Gn 3:22-23). Notice the nice choice of
pp. 94–94 · ≈ 5 min186employ "lest" in the ambiguous way he goes on to illustrate. 1n the text he proceeds to quote
pp. 94–94 · ≈ 5 min18748. See Lk 15:32, the conclusion of the parable of the prodigal son.
pp. 94–94 · ≈ 5 min188who is stretching out to the tree of life has to undergo in this life, while the
pp. 95–95 · ≈ 4 min189"which turns."
pp. 95–95 · ≈ 4 min190Ps 7 1 (72), and on Ps 98(99); also in his Questions on Exodus, 11, q. 1 05. 1t would seem to have
pp. 95–95 · ≈ 4 min19151. See 11,2.3 above.
pp. 96–96 · ≈ 4 min19252. See Col 1:18.
pp. 96–96 · ≈ 4 min193baptism, the two sacraments that as it were constitute the Church; but Augustine here seems to
pp. 97–97 · ≈ 4 min19454. See Jn 7:37-39; 4:14.
pp. 97–97 · ≈ 4 min195than the serpent saying: You will not die the death;for Godknew that on the day
pp. 98–98 · ≈ 5 min196whom Augustine would have learned, in all probability, from the handbook Heresies of the
pp. 98–98 · ≈ 5 min197Manichees and goes along with them, as he had done himself not so very long before.
pp. 98–98 · ≈ 5 min198Church, against which that snake charmer, the apostle, sings his spell when he
pp. 99–99 · ≈ 4 min199and xviii,27 and note 32 there, for the curious or inquisitive being signified by its eating earth.
pp. 99–100 · ≈ 8 min200knowing that you are going to be hanged in the morning."
pp. 101–104 · ≈ 8 min201Biblioteca Agostiniana 9/1; Rome, 1988) 185-193; M. Marin, "11 De Genesi ad litteram
pp. 105–105 · ≈ 3 min202Biblioteca Agostiniana 9/1; Rome, 1988) 185-193; M. Marin, "11 De Genesi ad litteram
pp. 105–105 · ≈ 3 min203succubuit. Zu Augustins friihen Versuchen einer Genesis-Exegese," in L'esegesi dei Padri
pp. 105–105 · ≈ 3 min204everything as in accordance with Catholic faith."
pp. 106–106 · ≈ 3 min205everything as in accordance with Catholic faith."
pp. 106–106 · ≈ 3 min206everything as in accordance with Catholic faith."
pp. 106–106 · ≈ 3 min207everything as in accordance with Catholic faith."
pp. 106–106 · ≈ 3 min208everything as in accordance with Catholic faith."
pp. 106–106 · ≈ 3 min209received from the plainer passages of scripture and from the authority of the Church" (trans.
pp. 107–107 · ≈ 4 min21014. 1bid., 3, 10.
pp. 107–107 · ≈ 4 min21114. 1bid., 3, 10.
pp. 107–107 · ≈ 4 min21214. 1bid., 3, 10.
pp. 107–107 · ≈ 4 min2139f.); Confessions X11, 1 8. 27; X11, 32, 43 (CCL 27, 229 and 240). See Th.Finan. "St Augustine
pp. 108–108 · ≈ 4 min21419. 1bid., 2, 5; The Advantage of Believing 3. 5 (CSEL 25/1. 7f.). On the subject see A. Penna,
pp. 108–108 · ≈ 4 min21519. 1bid., 2, 5; The Advantage of Believing 3. 5 (CSEL 25/1. 7f.). On the subject see A. Penna,
pp. 108–108 · ≈ 4 min21620. Revisions 1. 18, 1 (CCL 57, 54).
pp. 108–108 · ≈ 4 min217could be by human beings (ita narratum est, ut hominihus potuit)." See Marin, 1 35- 1 38.
pp. 109–109 · ≈ 4 min218could be by human beings (ita narratum est, ut hominihus potuit)." See Marin, 1 35- 1 38.
pp. 109–109 · ≈ 4 min219could be by human beings (ita narratum est, ut hominihus potuit)." See Marin, 1 35- 1 38.
pp. 109–109 · ≈ 4 min220could be by human beings (ita narratum est, ut hominihus potuit)." See Marin, 1 35- 1 38.
pp. 109–109 · ≈ 4 min221Augustine's Exegesis," Augustinian Studies 27 (1996) 7-25; F. Young, "The Rhetorical
pp. 109–109 · ≈ 4 min222Augustine's Exegesis," Augustinian Studies 27 (1996) 7-25; F. Young, "The Rhetorical
pp. 109–109 · ≈ 4 min22327. See Unfinished Literal Commentary on Genesis 9, 31; 10, 33; 13, 39 and 42; 15, 48.
pp. 109–109 · ≈ 4 min22428. See ibid., 3, 6; 4, 11-12; 6, 26; 7, 28; 1 6, 57.
pp. 109–109 · ≈ 4 min22548-49 and 51-53; 16,54.
pp. 110–110 · ≈ 4 min22634. 1bid., 1,1.
pp. 110–110 · ≈ 4 min22734. 1bid., 1,1.
pp. 110–110 · ≈ 4 min22834. 1bid., 1,1.
pp. 110–110 · ≈ 4 min229attempts at cracking open and exploring the divine writings (index . . . non inutilis
pp. 110–113 · ≈ 9 min230whole ofcreation through his only-begotten Son, that is, through his wisdom and
pp. 114–114 · ≈ 3 min231time—and which for most of his life he tended to equate too readily with Pauline and other
pp. 114–114 · ≈ 3 min232time—and which for most of his life he tended to equate too readily with Pauline and other
pp. 114–114 · ≈ 3 min233Dei natura, "not of God's nature/substance."
pp. 114–114 · ≈ 3 min234while evil things are not part of nature, but everything that is called evil is either
pp. 115–115 · ≈ 5 min235Christ, when God's inexpressible and unchangeable Wisdom herself deigned to
pp. 115–115 · ≈ 5 min236Creed in its African form, that is. the baptismal creed of the African Church, with occasional
pp. 116–116 · ≈ 5 min237in modern versions. But R.H. Lightfoot in his commentary, published posthumously (Oxford,
pp. 116–116 · ≈ 5 min238Or is it impossible for heaven and earth to have been the first thing to have been
pp. 117–117 · ≈ 5 min239be said in the following passage, And God said. Let lights be made in thefirma
pp. 117–117 · ≈ 5 min240the humanity of Christ, to the man Christ Jesus: thus giving a double justification to Jesus
pp. 117–117 · ≈ 5 min241the source of the Thames.
pp. 117–117 · ≈ 5 min24211. See 1 Cor 11:3.
pp. 117–117 · ≈ 5 min24312. The opinion of most of Augustine"s older contemporaries, such as Basil and Ambrose.
pp. 117–117 · ≈ 5 min244the whole of creation, so that both this visible firmament of ether13 is called
pp. 118–118 · ≈ 4 min245lower atmosphere, and treated by Aristotle and others as a "fifth element" (a quintessence), of
pp. 118–118 · ≈ 4 min246and put together that he called heaven and earth, or whether it was on the origi
pp. 119–119 · ≈ 4 min24714. A double translation of the single word speciosas.
pp. 119–119 · ≈ 4 min24815. The image seems to be that of something like a foundry for making instruments of bronze or
pp. 119–119 · ≈ 4 min24916. The Manichees; and earlier on in the second century Marcion and his followers.
pp. 119–119 · ≈ 4 min250abyss was underneath and the darkness above, as though places had already been
pp. 120–120 · ≈ 4 min251dity be supposed or understood that ether is more mobile even than air. But it
pp. 121–121 · ≈ 4 min252end that was suggested, what it was made for, that is; secondly its formlessness,
pp. 121–121 · ≈ 4 min253fire, air, earth and water—and the fifth "celestial" element of ether.
pp. 121–122 · ≈ 9 min254the spirit ofGod to be a created vitality by which this whole visible world and all
pp. 123–123 · ≈ 5 min255that by the word "spirit" the element air was designated, so that in this way the
pp. 123–123 · ≈ 5 min256way we often talk about "what nature intends," or "the purposes of nature."
pp. 123–123 · ≈ 5 min257Plato's Timaeus, 29c, in Cicero's translation. He quotes the passage in The Trinity, 1V, 24-25:
pp. 123–123 · ≈ 5 min25823. See 2 Cor 4:18.
pp. 123–123 · ≈ 5 min259out before these eyes of flesh, or some hidden kind which it is not given us to see
pp. 124–124 · ≈ 4 min26024. See Rom 8:6.
pp. 124–124 · ≈ 4 min261before the sky or the heavens existed, and the lamps in the sky, which are set out
pp. 125–125 · ≈ 4 min262understood as signifying, not joy at some unexpected good, but approval of the
pp. 125–125 · ≈ 4 min263can be gathered with what ease the divine work produced these effects. There is
pp. 125–125 · ≈ 4 min264God's uncreated wisdom, that is, with the Word. He must, 1 suppose, mean the angelic
pp. 125–125 · ≈ 4 min265their contrary lacks can be given the name of darkness. Thus there is the light
pp. 126–126 · ≈ 5 min266One supposes that he is pretending they do not exist, just to show his contempt for them.
pp. 126–126 · ≈ 5 min267ethereal variety, or the sensual in which animals share, or the rational which both
pp. 127–127 · ≈ 4 min268Maurists, and read, sed etiam intellegere per rationem et cogitationes nostras nosse
pp. 127–127 · ≈ 4 min26929. Which opinion? 1 think we have to refer back to the beginning of 5. 20.
pp. 127–127 · ≈ 4 min2703 1 . Here he adds a parenthesis, non enim aliterpoterat, "for it could not have been otherwise." the
pp. 128–128 · ≈ 5 min271could be construed both ways: Vocavit Dens lucem diem et lenebras vocavit noctem.
pp. 128–128 · ≈ 5 min272wishes it to be taken as this day that starts with sunrise and closes at sunset, and
pp. 129–129 · ≈ 4 min27334. A very free paraphrase of ipsa spatia horarum, literally, "these spaces of hours."
pp. 129–129 · ≈ 4 min274elaborate more fully in his final The Literal Meaning ofGenesis 11,8. 19 and 1V.22.39-23.40. 1t
pp. 130–130 · ≈ 5 min275rationem operationum of the CSEL text; "After all, it was not the very essence of the works..."
pp. 130–130 · ≈ 5 min2761n the text 1 have avoided rendering the Latinfirmamentum as "firmament," because the latter
pp. 131–131 · ≈ 4 min277one word, aqua, "water," and then punctuating with a full stop instead of a comma at the end of
pp. 131–131 · ≈ 4 min278let it be dividing between water and water. And thus it was made. After saying
pp. 132–132 · ≈ 4 min279the water which was below the solid structure and the water which was above
pp. 132–132 · ≈ 4 min280Phaenon we, and certainly the classical Latin authors before Augustine, call Saturn. Perhaps he
pp. 132–132 · ≈ 4 min28140. See above, footnote 34.
pp. 132–132 · ≈ 4 min282reflect on what was discussed above about naming things;42 it is not every solid
pp. 133–133 · ≈ 4 min283text's afferat, "bringing forward." We must remember that in the older orthography the letter
pp. 133–133 · ≈ 4 min284discussed here is precisely a difference between the order of things mentioned above and
pp. 133–133 · ≈ 4 min285discussed here is precisely a difference between the order of things mentioned above and
pp. 133–133 · ≈ 4 min28644. See above, 6, 26.
pp. 133–133 · ≈ 4 min287sea (Gn 1:10). This matter of names is still with us; not every piece of water is
pp. 134–134 · ≈ 4 min288more regular creation narrative than the Massoretic Hebrew text, which both the Latin Vulgate
pp. 134–134 · ≈ 4 min289earth with their roots and are continuous with it, and again are somehow separate
pp. 135–135 · ≈ 4 min29046. To distinguish them from the earth, presumably, in which they are rooted.
pp. 135–135 · ≈ 4 min291to shine. Question: whether this was only said about the fixed stars, or also about
pp. 136–136 · ≈ 4 min292where he discusses the morning and evening of the first day; or in 8, 43 below, where we come
pp. 136–136 · ≈ 4 min293Ptolemy, but deriving ultimately from Pythagoras and Aristotle, the planets, including sun and
pp. 137–137 · ≈ 4 min294die iinr caelum etfirmamentum, "as in this place when it talks of heaven and firmament," and in
pp. 137–137 · ≈ 4 min29550. Like mere astronomers?
pp. 137–137 · ≈ 4 min296shine upon the earth. It had already been said above, Let lamps be made in the
pp. 138–138 · ≈ 4 min297and the lesser lamp the beginning ofthe night™and the stars (Gn 1:16). What he
pp. 138–138 · ≈ 4 min298reluctant to call by its Latin name. See note 39 above.
pp. 138–138 · ≈ 4 min299(Gn 1:18). This is what he had already said, the beginning ofday and the begin
pp. 139–139 · ≈ 5 min300modern translations: "Blow the trumpet at the new moon, at the full moon on our feast day."
pp. 139–139 · ≈ 5 min301(Gn 1:19). If we think of these days which are marked by the rising and the
pp. 140–140 · ≈ 4 min302translated "constellations," but that would not do here. Substantively, it is tantalizing that
pp. 140–140 · ≈ 4 min303Greek Septuagint. But it is hard to make sense ofhis further questions here. Did he mean fins by
pp. 140–140 · ≈ 4 min30458. Another mystery of Augustinian natural history!
pp. 140–140 · ≈ 4 min305tures call everything the solid structure of heaven right down to these spaces, so
pp. 141–141 · ≈ 4 min306words Let the water be collected together that water was made from that mish
pp. 141–141 · ≈ 4 min307during the winter; and he himself must have seen, or at least been aware of, the Alps during the
pp. 141–141 · ≈ 4 min308were made. Those, you see, who inquire more minutely into these matters and
pp. 142–142 · ≈ 4 min309dictionary that 1 have at hand. 1t looks like an Augustinian invention (or perhaps an invention of
pp. 142–142 · ≈ 4 min310which the waters threw up according to their kind, and every wingedflying thing
pp. 143–143 · ≈ 4 min311order" much more regularly than the Hebrew Massoretic text and our modem versions which
pp. 143–143 · ≈ 4 min312order" much more regularly than the Hebrew Massoretic text and our modem versions which
pp. 143–143 · ≈ 4 min313the sea; and letflying things multiply upon the earth (Gn 1 :22). He wished the
pp. 144–144 · ≈ 4 min314weak and mortal"—nonsense!
pp. 144–144 · ≈ 4 min3151:23). Here, after he had said And thus it was made, he did not add his usual
pp. 145–145 · ≈ 4 min316of warming, but usually with a liquid object.
pp. 145–145 · ≈ 4 min317enough. His returning to it at this particular place, and at unnecessarily greater length is hard to
pp. 145–145 · ≈ 4 min31868. 1n verse 21.
pp. 145–145 · ≈ 4 min319quadrupeds and of serpents and of beasts of the earth according to kind and
pp. 146–146 · ≈ 3 min320here we must observe both a certain connection with and a distinction from the
pp. 146–146 · ≈ 3 min321made, and it was made, while here God said, Let us make, so that in this way too
pp. 147–147 · ≈ 5 min322Every image is like the thing it is the image of; and yet not everything that is like
pp. 147–147 · ≈ 5 min323the Son, the Word, who is much more commonly identified with the wisdom of God.
pp. 147–147 · ≈ 5 min324the Son, the Word, who is much more commonly identified with the wisdom of God.
pp. 147–147 · ≈ 5 min325already said to the image is that it was to show that what was called the image is
pp. 148–148 · ≈ 5 min326made, extends to the imposing of specific form on things, is indeed something
pp. 148–148 · ≈ 5 min327there is no other nature, you see, placed between them, seeing that the human
pp. 149–149 · ≈ 4 min328being the same, "like themselves," all through life.
pp. 149–149 · ≈ 4 min329What has been said above is certainly a sufficient explanation of these words of
pp. 150–150 · ≈ 5 min330next section. See the passage at the beginning of this volume quoted from Revisions 1,18, and
pp. 150–150 · ≈ 5 min331little section to this work of his comparative youth some thirty-six years previously. Having
pp. 150–150 · ≈ 5 min332was not repeated and it did not say, "and God made man to the image and like
pp. 151–151 · ≈ 3 min333imagine the Father saying to the Son "Let us make man to my image and likeness, which is
pp. 151–154 · ≈ 3 min3342. Revisions 11, 24, 2 (CCL 57, 109); see The Literal Meaning of Genesis 1, 1 , 2; V111, 2, 5.
pp. 155–155 · ≈ 3 min3353. See ibid., V1, 9, 15; V11, 9, 13.
pp. 155–155 · ≈ 3 min3364. See ibid., V11, 9, 13.
pp. 155–155 · ≈ 3 min337Sant'Agostino, La Genesi 1 (Nuova Biblioteca Agostiniana 9/1; Rome, 1988) LV111-LX.
pp. 156–156 · ≈ 4 min3387. 1bid., 1, 19,39.
pp. 156–157 · ≈ 7 min33914. 1bid., V111, 4, 8.
pp. 158–158 · ≈ 4 min34014. 1bid., V111, 4, 8.
pp. 158–158 · ≈ 4 min34117. See On Genesis: A Refutation ofthe Manichees 11, 6, 7; 11, 9, 12.
pp. 158–158 · ≈ 4 min34218. The Literal Meaning ofGenesis V111, 1, 2.
pp. 158–158 · ≈ 4 min34322. 1bid., 1, 1 7, 34: "According to their proper meaning of what actually happened, not according to
pp. 159–159 · ≈ 4 min34422. 1bid., 1, 1 7, 34: "According to their proper meaning of what actually happened, not according to
pp. 159–159 · ≈ 4 min34523. See ibid., 1, 2, 4; V111. 1,3.
pp. 159–159 · ≈ 4 min34624. On Genesis: A Refutation ofthe Manichees 1, 14, 20.
pp. 160–160 · ≈ 4 min34725. See The Literal Meaning of Genesis V, 16, 34.
pp. 160–160 · ≈ 4 min34826. See, for example, ibid.. V1, 12, 20.
pp. 160–160 · ≈ 4 min34927. See Teaching Christianity 1. 2, 2 (CCL 32, 7).
pp. 160–160 · ≈ 4 min35028. See The Literal Meaning ofGenesis 1V, 28, 45.
pp. 160–160 · ≈ 4 min35132. 1bid. 1, 21, 41. See Agaesse and Solignac.La Genese au sens litteral 1-V11, note
pp. 161–161 · ≈ 4 min35232. 1bid. 1, 21, 41. See Agaesse and Solignac.La Genese au sens litteral 1-V11, note
pp. 161–161 · ≈ 4 min35335. 1bid., 1, 19,38.
pp. 162–162 · ≈ 4 min354von De Genesi ad litteram X11," Recherches Augustiniennes 2 ( 1 962) 33-57.
pp. 163–163 · ≈ 4 min355Augustinus-Lexikon 1 (Basel, 1996) 76.
pp. 163–163 · ≈ 4 min356Augustinus-Lexikon 1 (Basel, 1996) 76.
pp. 163–163 · ≈ 4 min357University of America dissertation; Washington, DC, 1926); J. M. Brady, "St. Augustine's
pp. 163–163 · ≈ 4 min35841. See The Literal Meaning of Genesis V1, 11, 19.
pp. 163–163 · ≈ 4 min35942. See ibid., 1V, 33, 51; V1. 1 1, 18.
pp. 163–163 · ≈ 4 min360Fribourg, 1 99 1 ) 88: Agaesse and Solignac, La Genese au sens litie'ral 1-V11, 25-3 1 .
pp. 164–164 · ≈ 3 min361Fribourg, 1 99 1 ) 88: Agaesse and Solignac, La Genese au sens litie'ral 1-V11, 25-3 1 .
pp. 164–164 · ≈ 3 min362Fribourg, 1 99 1 ) 88: Agaesse and Solignac, La Genese au sens litie'ral 1-V11, 25-3 1 .
pp. 164–164 · ≈ 3 min363PA, 1980); A. Di Giovanni, Sant'Agostino, La Genesi 1 (Nuova Biblioteca Agostiniana 9/1;
pp. 165–165 · ≈ 3 min364PA, 1980); A. Di Giovanni, Sant'Agostino, La Genesi 1 (Nuova Biblioteca Agostiniana 9/1;
pp. 165–165 · ≈ 3 min365PA, 1980); A. Di Giovanni, Sant'Agostino, La Genesi 1 (Nuova Biblioteca Agostiniana 9/1;
pp. 165–165 · ≈ 3 min36649. The Literal Meaning ofGenesis 1, 20. 40.
pp. 166–166 · ≈ 2 min3672. Thus on the first three chapters of Genesis.
pp. 167–167 · ≈ 3 min368allegorical significance, by ln the beginning God made heaven and earth (Gn
pp. 168–168 · ≈ 3 min369testaments, but its all having both a figurative and a literal meaning. His giving priority to the
pp. 168–168 · ≈ 3 min370moment in which it was made, in all its perfection and everlasting blessedness,
pp. 169–169 · ≈ 4 min3712. The Aristotelian concept of "prime matter."
pp. 169–169 · ≈ 4 min372sound, as did the voice of God when he said, You are my Son, the beloved (Mk
pp. 170–170 · ≈ 4 min373the intelligible meaning of the audible utterance, Let light be made, and not the
pp. 170–170 · ≈ 4 min3743. SeeGn 11:1-9.
pp. 170–170 · ≈ 4 min375and not like this: ln the beginning God said, Let heaven and earth be made; and
pp. 171–171 · ≈ 4 min3764. See Jn 10:30.
pp. 171–171 · ≈ 4 min377the Father, and so being God from God. Light from Light, true God from true God.
pp. 172–173 · ≈ 9 min378time, for God to say in time Let light be made, it is rather difficult to work out.
pp. 174–174 · ≈ 4 min379heaven. For this idea of a "heaven of heaven" see note 19 below.
pp. 174–174 · ≈ 4 min3807. SeeGn 1:2.
pp. 174–174 · ≈ 4 min3818. SeeGn 1:5.
pp. 174–174 · ≈ 4 min382we are to understand that Let light be made was said, a movement produced by
pp. 175–175 · ≈ 4 min383single satisfactory translation can be provided.
pp. 175–175 · ≈ 4 min384without any spacing of syllables, as an idea of his eternal Word, why it should
pp. 176–176 · ≈ 4 min385this have taken, even if he had done it with the sound of a voice, syllable by
pp. 176–176 · ≈ 4 min38610. Rationes in the Latin.
pp. 176–176 · ≈ 4 min387surely it never set, did it, to be succeeded by night? While if it was corporeal,
pp. 177–177 · ≈ 5 min388all sides to cover it all, whether it was stationary or circling round, there would
pp. 178–178 · ≈ 4 min389editors, neither the Maurists nor their predecessors, nor the editors of the CSEL.
pp. 178–178 · ≈ 4 min390occupied the whole surface ofthe earth—those waters, that is to say, which were
pp. 179–179 · ≈ 4 min39110.214, which has compos salts. But it was a common kind of expression in classical poetic
pp. 179–179 · ≈ 4 min39210.214, which has compos salts. But it was a common kind of expression in classical poetic
pp. 179–179 · ≈ 4 min393he will have known ofcourse about Atlantic tides beyond the Pillars of Hercules—the straits of
pp. 179–179 · ≈ 4 min394as mist has appeared, is not absolutely shapeless and without form.
pp. 180–180 · ≈ 4 min395visible species and qualities ofthe waters and the lands ofthe earth; l mean, there
pp. 180–180 · ≈ 4 min396Why did God not "see that it was good" after creating formless matter,
pp. 180–180 · ≈ 4 min397out of something lacking form or shape) and at the same time Catholic faith
pp. 180–180 · ≈ 4 min398general sense of the passage. 1n neither edition is there any note in the apparatus, so 1 conclude
pp. 180–181 · ≈ 8 min399to be signified by the words. Now the earth was invisible and shapeless, and
pp. 182–182 · ≈ 4 min400that light as constituting day and night; but if so, we cannot see any reason why it
pp. 182–182 · ≈ 4 min401that it is achieved by the eyes emitting rays which touch the objects seen and then transmit the
pp. 182–182 · ≈ 4 min402light, so that evening might be made? From what sort of darkness, for that
pp. 183–183 · ≈ 4 min403what we have undertaken in this work. We undertook, you see, to talk here about
pp. 183–183 · ≈ 4 min404Vulgate: Caelum caeli Domino; see also Dt 10: 14. He has made the same allusion earlier on, in
pp. 183–183 · ≈ 4 min405Vulgate: Caelum caeli Domino; see also Dt 10: 14. He has made the same allusion earlier on, in
pp. 183–183 · ≈ 4 min406immediately after the light had been made, when he could have said this after all
pp. 184–184 · ≈ 5 min407expression like "the light of reason," as involving the figurative, or metaphorical (if not
pp. 184–184 · ≈ 5 min408our experience, which are patient of various explanations that do not contradict
pp. 185–185 · ≈ 4 min409of theology there, and died in 373.
pp. 185–185 · ≈ 4 min410These have a much wider range of meaning in Latin, to cover the whole notion of fostering or
pp. 185–185 · ≈ 4 min41124. See Lk 13:34; 1 Cor 14:20.
pp. 185–185 · ≈ 4 min412about the other elements of this world, about the movements and revolutions or
pp. 186–186 · ≈ 4 min413scripturae Dei det honorem. The CSEL text reads . . . non potest scripturam, Deo det
pp. 187–187 · ≈ 4 min41426. The sort of person he had been himself before his conversion.
pp. 187–187 · ≈ 4 min415heavenly bodies, how many there are—nothing so banal. He means the harmonies of their
pp. 188–188 · ≈ 4 min416justified in switching the preposition.
pp. 188–189 · ≈ 5 min417be above the heaven of the constellations, because their proper specific gravity
pp. 190–190 · ≈ 3 min418argument on the weights of the elements,2 maintaining that the sky cannot
pp. 191–191 · ≈ 4 min419mistake ofrelying on the evidence of a scriptural text against those who produce
pp. 191–191 · ≈ 4 min4202. The four elements of ancient chemistry: earth, water, air, and fire.
pp. 191–191 · ≈ 4 min4213. See Book 1,19,39.
pp. 191–191 · ≈ 4 min422little ones is not entirely characteristic of him. 1 think. But underlying it is his assumption,
pp. 192–193 · ≈ 8 min423prevent the waters from being able to lie above that lofty heaven in the form of
pp. 194–194 · ≈ 4 min424Aquinas Summa Theologiae, 1,68, 1 . Saint Thomas in this volume (questions 65 - 74 of the first
pp. 194–194 · ≈ 4 min425Greek natural philosophers, who put forward the earliest atomic theory, that the material world
pp. 195–195 · ≈ 4 min426next few paragraphs it is clear that he means the latter.
pp. 195–195 · ≈ 4 min427Where Augustine and the pagan opponents he has in mind took their astronomy from is really
pp. 196–196 · ≈ 5 min428("And it was so" in the usual translation) before the longer statement, "And God made" etc.
pp. 196–196 · ≈ 5 min429particular reason for him to bring in the reference to life here; it has nothing really to do with the
pp. 197–197 · ≈ 5 min43014. See Book 1, note 12.
pp. 198–199 · ≈ 9 min431senses of the body, as animals do; but even if they do make use of such senses, 17
pp. 200–200 · ≈ 4 min432formed in that primal fashioning of light, what he was going to create from then
pp. 200–200 · ≈ 4 min433bodies of a sort, bodies even finer than air or fire; and if bodies, then bodily senses.
pp. 200–200 · ≈ 4 min43418. This is the translator's amplification of the text, to make the image more vivid.
pp. 200–200 · ≈ 4 min435rational creation formed by the eternal light, whenever we hear in the creation of
pp. 201–201 · ≈ 4 min43620. See note 3 above, and book 1,19,39.
pp. 201–201 · ≈ 4 min437shape of a sphere or globe, not contradicted by what is written in our literature:
pp. 202–202 · ≈ 5 min438will make no difficulty for those who say the sky is a globe; it is reasonable to
pp. 202–202 · ≈ 5 min439The Hebrew is less contrary to the "skin" of Ps 1 04, having "like a curtain," The word 1 have
pp. 202–202 · ≈ 5 min440The Hebrew is less contrary to the "skin" of Ps 1 04, having "like a curtain," The word 1 have
pp. 202–202 · ≈ 5 min441"dome" is rendered by "vault," and there is no reference to the text from 1saiah.
pp. 202–202 · ≈ 5 min442about his real intentions, and his thoroughly "anti-fundamentalist" understanding of the literal
pp. 202–203 · ≈ 9 min44326. Book 1,12,26 to 13,27.
pp. 204–205 · ≈ 8 min444been the formation of the spiritual creation, did it not rather then follow that the
pp. 206–206 · ≈ 4 min445creation here: His concern is only at the moment with the material "heaven and earth."
pp. 206–206 · ≈ 4 min446creation here: His concern is only at the moment with the material "heaven and earth."
pp. 206–206 · ≈ 4 min447reference, to a work of Claudianus Mamertus from the end of the fifth century, two generations
pp. 206–206 · ≈ 4 min448order, with the CSEL text. The consistent patristic tradition, set out clearly by Saint Thomas at
pp. 207–207 · ≈ 4 min449because "day" and "night" are only mentioned in the work of the first day, when God said. "Let
pp. 207–207 · ≈ 4 min450And what signs is he talking about, when he says of the heavenly bodies, Let
pp. 208–208 · ≈ 5 min451predictions of astrologers to have any validity. But the sequence of his thoughts in this whole
pp. 208–208 · ≈ 5 min452predictions of astrologers to have any validity. But the sequence of his thoughts in this whole
pp. 208–208 · ≈ 5 min453beginning of the sentence, "all days" instead of "the whole circuit." 1n rendering "from the east
pp. 209–209 · ≈ 5 min454which the Romans call thebissextus," literally "the twice sixth," the day they inserted after
pp. 209–209 · ≈ 5 min455the new moon, when the moon isfull, on ourfeast. This does at least suggest that at one time it
pp. 209–209 · ≈ 5 min456scale. At the highest the rationes of things are in the Word; at the middle level in the
pp. 210–210 · ≈ 5 min457lighthouse with a revolving shutter, one half of its globe being blacked out, the other
pp. 210–210 · ≈ 5 min458the moon was first made by God halfway through the month, not because we
pp. 211–211 · ≈ 4 min459and the stars which you established. The Hebrew text of the psalm seems to picture the heavens
pp. 211–211 · ≈ 4 min460to the Father who is in heaven. As for us, though, it is not our business to inquire
pp. 212–212 · ≈ 4 min461the word to signify the fulfillment, the verification of their predictions.
pp. 212–212 · ≈ 4 min462when these things have been conclusively demonstrated to them, that the
pp. 213–213 · ≈ 4 min463literally, "they can lose the stars if they pay attention to these things." But the verb considero
pp. 213–213 · ≈ 4 min46443. See Gn 25:25-27.
pp. 213–213 · ≈ 4 min465people, that it is said under some hidden prompting which human minds can
pp. 214–214 · ≈ 4 min466q.70. a.3, lists the various opinions, both of the philosophers and the Christian fathers. Some,
pp. 214–215 · ≈ 5 min467dicitur, quando dicimus orbem terrarum et orbem terrae; which, as this literal translation will
pp. 216–216 · ≈ 3 min468in its entirety by the name of "earth," it was right that animals should first be
pp. 217–217 · ≈ 5 min469being overwhelmed in theflood. But he is interpreting it in the light of the next verse which
pp. 217–217 · ≈ 5 min470roughly 1 8 inches. 1t ought to be the same measure as the archaic English ell, also related to the
pp. 217–217 · ≈ 5 min471with the Maurists and the text of William Walker's Corpus Poetarum Latinorum (London,
pp. 217–217 · ≈ 5 min472account any element ofthis world was overlooked, it being generally agreed that
pp. 218–218 · ≈ 4 min473have in mind here a place where he discusses the point more extensively.
pp. 218–218 · ≈ 4 min474established, in Book 11,3,6, that the upper sky or heaven, where the sun and moon and stars
pp. 218–218 · ≈ 4 min475single one of the elements is in all things." But particular things, like trees and stones and
pp. 219–219 · ≈ 5 min476humid exhalations! But it seems to go like this; the living body, consisting mainly of earth, is
pp. 219–219 · ≈ 5 min477"sea monsters," dracones in the Latin, to the end of verse 8 after "the spirit of the tempest" or
pp. 220–220 · ≈ 4 min47811. He is hinting that it does have invisible inhabitants, namely angels.
pp. 220–220 · ≈ 4 min479earth, both the billowing flood and the sighing breeze can also be perceived; that
pp. 221–221 · ≈ 4 min480are not called "live soul" but reptiles of live souls is that they lack any kind of
pp. 222–222 · ≈ 4 min481Augustine preached Sermon 30 1 A (Denis 17), and upbraided the citizens for still continuing to
pp. 222–222 · ≈ 4 min482Academia, or rather a much narrower one. Aristotle, the philosopher of the ancient world for
pp. 223–223 · ≈ 4 min483has "dragon" instead of the "Leviathan" we may be more familiar with, and in the
pp. 223–223 · ≈ 4 min484"humus" to mean something slightly different. The Latin is simply an archaic word meaning
pp. 224–224 · ≈ 4 min48517. He discusses this opinion at slightly greater length in Book X1. 16.22 below.
pp. 224–224 · ≈ 4 min486gressed, it is also hardly surprising if these were turned as a punishment into
pp. 225–225 · ≈ 5 min487angels elsewhere, without particular reference also to demons, does Augustine assume that
pp. 225–225 · ≈ 5 min488apart from some serpents, walk on four feet, unless for all that he had wanted
pp. 226–226 · ≈ 5 min489Authorized Version on, have it cursed "beyond all cattle." 1n this they follow not only the
pp. 226–226 · ≈ 5 min490would be born of them and in succeeding to them would preserve the shape and
pp. 227–227 · ≈ 4 min491likeness according to kind," since human reproduction is an obvious fact? Was it
pp. 228–228 · ≈ 4 min492of creatures were also introduced in the original establishment of things, whose
pp. 229–229 · ≈ 4 min493reproduce Augustine's jingle: in ipsius aposwli manu mortifera vipera inhaesitnec laesit. He,
pp. 230–230 · ≈ 4 min494reproduce Augustine's jingle: in ipsius aposwli manu mortifera vipera inhaesitnec laesit. He,
pp. 230–230 · ≈ 4 min495reproduce Augustine's jingle: in ipsius aposwli manu mortifera vipera inhaesitnec laesit. He,
pp. 230–230 · ≈ 4 min496Here, instead of"weights" as the last of the trio, Augustine has ordines. He discusses this text at
pp. 231–231 · ≈ 4 min49725. By, for example, being eaten by another! This is surely what he must mean in the context.
pp. 231–231 · ≈ 4 min498given, because after his sin the man was told about the earth: thorns and thistles
pp. 232–232 · ≈ 4 min49926. See Lk 12:7.
pp. 232–232 · ≈ 4 min50027. Fructus derived from fruor, 1 enjoy.
pp. 232–232 · ≈ 4 min501Augustine's way, as can be seen most clearly in The Trinity X11.6.8. There he formally explains
pp. 233–233 · ≈ 5 min502version Augustine was using had invented it, because they had just used the good Latin word
pp. 233–234 · ≈ 9 min503he had been leading up to this central idea of his, which governs his whole interpretation of the
pp. 235–235 · ≈ 4 min504intercourse would be unnecessary in a "non-lapsarian society" and that all births would be
pp. 236–236 · ≈ 5 min505series) and indeed practically constructs the rest of that book on the idea. Our passage here
pp. 237–237 · ≈ 5 min506defense of Augustine against his feminist critics, some ofwhom insist on maintaining that this
pp. 237–237 · ≈ 5 min507after that. There are two points being argued simultaneously here, in a typically complex and
pp. 238–238 · ≈ 5 min50836. See Genesis 5: and then for the process to be resumed after the flood, 10 and 1 1.
pp. 238–238 · ≈ 5 min509to sin, and not to remain in the perfection ofhis image, and so did not wish to call
pp. 239–240 · ≈ 6 min510hackneyed one) from the business of weaving cloth on a loom.
pp. 241–241 · ≈ 4 min511hackneyed one) from the business of weaving cloth on a loom.
pp. 241–241 · ≈ 4 min512counted together and added up. There are other numbers, you see, whose parts
pp. 242–242 · ≈ 5 min513things in measure andnumber and weight. Number meant so much more than mere arithmetic
pp. 242–242 · ≈ 5 min514which is one; eight has three, an eighth, a quarter and a half, that is one, two and
pp. 243–243 · ≈ 5 min515found which only have one such part, like the numbers three and five, and the
pp. 243–243 · ≈ 5 min516means by certis intervallorum rationibus pauciores; "fewer by definite reasons of intervals."
pp. 243–243 · ≈ 5 min517works, which he had made. That, you see, is what is written: AndGodfinishedon
pp. 244–244 · ≈ 5 min518mathematics to translate Augustine'spi/uj quam perfecti. Curiosity led me to look for a list of
pp. 244–244 · ≈ 5 min519have the same, and are followed by some modern commentators, for example Bruce Vawter, A
pp. 244–244 · ≈ 5 min520imagine them as dots arranged in geometrical patterns; we inherit this manner when we talk
pp. 244–245 · ≈ 10 min521that can be measured and see measure without measure, to soar beyond every
pp. 246–246 · ≈ 4 min522thought about in other things besides stones and planks and similar masses of
pp. 246–246 · ≈ 4 min523with reference to visible objects, you have a slave's knowledge ofthem.14 So you
pp. 247–247 · ≈ 5 min524co-ordinating the trio measure, number and weight, with another trio, whose translation is not
pp. 247–247 · ≈ 5 min525conventional one he also often makes between servile fear and filial fear, the latter being
pp. 247–247 · ≈ 5 min526higher things, the less you are caro with reference to lower things."
pp. 247–247 · ≈ 5 min527in which according to the evidence of scripture God has arranged all things, have
pp. 248–248 · ≈ 4 min528arranged all things in measure and number and weight, as though it meant that
pp. 248–248 · ≈ 4 min529own measures and numbers and weights, where did the one who was arranging
pp. 248–248 · ≈ 4 min530reference—as indeed 1 infer the Maurists did themselves, after finding it in earlier editions.
pp. 248–248 · ≈ 4 min531perishable bodies, and whose thoughts, thinking of many things, are pressed
pp. 249–249 · ≈ 4 min532ourselves, as we do bodies with our eyes, nor inside ourselves either as we do the
pp. 249–249 · ≈ 4 min53318. See Mt 5:18; Mk 13:31.
pp. 249–249 · ≈ 4 min534should be made, which then were made forthwith, was not hard, laborious toil
pp. 250–250 · ≈ 4 min535himself to the rational creation in which he also created the man, after perfecting
pp. 250–250 · ≈ 4 min536discussing matters of taste, we could translate, "to show taste like that is to be utterly tasteless";
pp. 250–250 · ≈ 4 min537thing it is true, and for another it does not call for great perspicacity to see that
pp. 251–251 · ≈ 5 min538said : Do not grieve the Holy Spirit ofGod, in whom you were sealedon the day of
pp. 251–251 · ≈ 5 min539where he said: But now, having come to know God, or rather being known by
pp. 251–251 · ≈ 5 min540that difficult text of Mk 1 3:32, where Jesus says that not even the Son knows the hour and the
pp. 251–251 · ≈ 5 min54121. See Rom 5:5.
pp. 251–252 · ≈ 9 min542until now, points to the continuousness of his work, by which he holds together
pp. 253–253 · ≈ 4 min543parasceve. My guess is that it was the usual word in Christian circles for what we call Good
pp. 253–253 · ≈ 4 min544parasceve. My guess is that it was the usual word in Christian circles for what we call Good
pp. 253–253 · ≈ 4 min54524. See Wis 7:24.
pp. 254–254 · ≈ 4 min54625. See Ex 20:8.
pp. 254–254 · ≈ 4 min547celebrated by the saints in the heavenly Jerusalem, as in Peter Abelard's splendid hymn, O
pp. 255–255 · ≈ 4 min54828. See Lk: 11:38-42.
pp. 255–255 · ≈ 4 min549of his sermons, usually in the context of the ten commandments; the commandment about
pp. 256–256 · ≈ 5 min550of his sermons, usually in the context of the ten commandments; the commandment about
pp. 256–256 · ≈ 5 min551brought to our attention? lf you understand the perfection of the number six,
pp. 257–257 · ≈ 5 min552an exalted and arduous truth to reflect upon, as God resting from all his works
pp. 258–258 · ≈ 5 min553have divided into two sentences) is rather incoherently written. This illustrates very well what
pp. 258–258 · ≈ 5 min554have divided into two sentences) is rather incoherently written. This illustrates very well what
pp. 258–258 · ≈ 5 min555we took evening to represent the finishing post for the creature that had been
pp. 259–259 · ≈ 5 min556times such as now occur in the period of every day, I cannot see what should
pp. 259–259 · ≈ 5 min557restrained), sibimet succedentes currendo temporalia peragere spatia; "following one another
pp. 259–259 · ≈ 5 min558those six days, in no way at least can the opinion be upheld that on the morning
pp. 260–260 · ≈ 5 min559day represents is, in my judgment, the start of creation's sharing in the quiet rest
pp. 260–260 · ≈ 5 min56034. A comparison not actually found in the original Latin.
pp. 260–260 · ≈ 5 min561by Albert Blaise, Dictionnaire Latin-Franfais desAuteurs Chretiens (Strasbourg, 1954), are
pp. 261–261 · ≈ 4 min562cinema or television or computer. But all the same, the image is extremely apt for his thought,
pp. 262–262 · ≈ 5 min56337. See 1,4,9—5,11; 10,19-22; 14,28-30; 17,32-35.
pp. 262–262 · ≈ 5 min56438. The darkness that was over the abyss. Gn 1 :2.
pp. 263–264 · ≈ 9 min565Wisdom saying, The Lord created me in the beginning ofhis ways. This was a real crux for the
pp. 265–265 · ≈ 4 min56640. Rationes in the Latin.
pp. 265–265 · ≈ 4 min567slight expansion 1 give it, echoing a phrase from the well-known hymn to Our Lady, "Hail
pp. 266–267 · ≈ 8 min5684:11; 1 Ft 2:4-8.
pp. 268–268 · ≈ 4 min56944. SeeHeb 12:22.
pp. 269–270 · ≈ 8 min570one at a time, nonetheless the idea of a creature to be fashioned came first in the
pp. 271–271 · ≈ 4 min571moving, nor did the fashioning of the ages take the time that they themselves do
pp. 272–272 · ≈ 5 min572clearly has in mind Wisdom 1 1 :20: You have arranged all things in measure and number and
pp. 272–272 · ≈ 5 min573clearly has in mind Wisdom 1 1 :20: You have arranged all things in measure and number and
pp. 272–272 · ≈ 5 min574angels in the Word of God, because these cannot be said to have been made or created. Rather
pp. 273–273 · ≈ 4 min575vals of time, while one can indeed talk about "simultaneous" as well as about
pp. 274–274 · ≈ 5 min576touch" with the object like the antennae of certain insects, see Book 1, 1 6,3 1 , and note 20 on that
pp. 274–274 · ≈ 5 min577gigantic river encircling the earth. So Augustine's glance, sent on such a painstaking journey
pp. 274–274 · ≈ 5 min578said that it would happen in the blink ofan eye ( 1 Cor 1 5 :52) . Nothing more rapid,
pp. 275–275 · ≈ 4 min579not corrected; it is exceedingly dense and sometimes really defies grammatical analysis. So the
pp. 275–276 · ≈ 7 min580solid structure when he had created it, together with all the bodies in it; and the
pp. 277–277 · ≈ 5 min581inserted clause when the day was made, should extort the admission from
pp. 277–278 · ≈ 9 min582one day (Gn 1 :5); after which it goes on to count the second on which the solid
pp. 279–279 · ≈ 4 min583longer sentence, a longer question than we have in the Latin. The editors end the question at
pp. 279–279 · ≈ 4 min584things simul."
pp. 279–279 · ≈ 4 min585is that all things were made in the very Word of God before they sprang up on the
pp. 280–280 · ≈ 5 min586way they are all there already in their seeds, before they evolve somehow or
pp. 280–280 · ≈ 5 min587seminales, insitae rationes.
pp. 280–280 · ≈ 5 min588sprang up? As though it was one thing for them to be made together with heaven
pp. 281–281 · ≈ 5 min5896. The angelic intelligence.
pp. 281–281 · ≈ 5 min590made was formless and formable material, both spiritual and corporeal, from
pp. 282–282 · ≈ 4 min591evidently and naturally said to have been created or made or fashioned; and the
pp. 282–282 · ≈ 4 min592through this knowledge it presented itself somehow or other six times as six
pp. 283–283 · ≈ 5 min593potentialis meant "powerfully" and "powerful." Perhaps Augustine was the first writer to use
pp. 283–283 · ≈ 5 min594"heaven").
pp. 283–283 · ≈ 5 min595beginning Godmade heaven and earth (Gn 1 : 1 ) as a kind of formability , if I may
pp. 284–284 · ≈ 4 min59612. A word undoubtedly of Augustine's own coining.
pp. 284–284 · ≈ 4 min597coming upfrom the earth, and was watering all theface ofthe earth (Gn 2:6)?
pp. 285–285 · ≈ 4 min598capable of watering the face of the whole earth. lf it existed at that time, after all,
pp. 286–286 · ≈ 5 min599gigantic spring, so that the things he had originally planted in it could from now
pp. 286–286 · ≈ 5 min600most likely that Augustine and his contemporaries also thought of it like that. 1t is in origin a
pp. 286–286 · ≈ 5 min601beginning to end, is derived from it so totally.
pp. 286–287 · ≈ 9 min602place somewhere or other, or was it called one spring as being a kind of single
pp. 288–288 · ≈ 5 min603happily, is.
pp. 288–288 · ≈ 5 min604geological instinct that mountains are of comparatively recent geophysical formation? Hardly,
pp. 288–288 · ≈ 5 min605without number. 1n verse 30 it has "frogs" in the plural; but Augustine's version may well have
pp. 289–289 · ≈ 4 min606God' s Wisdom knew all things before they were made? And how does this rhetorical question,
pp. 290–290 · ≈ 4 min607support to this judgment. The evangelist, you see, goes on to say: What was
pp. 291–291 · ≈ 5 min608have: What was made, in him was life, so that we should understand "was life" in
pp. 291–291 · ≈ 5 min609offacere, "to make," we may concede that it is absurd. But taking them in the weaker sense the
pp. 291–291 · ≈ 5 min610"numbered off is enumeravit, which usually means simply to count up, to tote up. But for
pp. 292–292 · ≈ 4 min611hundred means "to exist," on the hundredth occasion, exclusive apparently to Augustine, it
pp. 293–293 · ≈ 5 min612thought here, and anticipates what he is going to say about it below in 1 9,38, where the subject
pp. 294–294 · ≈ 4 min613kingdom of heaven, which was revealed at the appropriate time for our salva
pp. 295–295 · ≈ 4 min614words; it was the law, not the seed, that was mediated through angels, and not in the hand ofthe
pp. 295–295 · ≈ 4 min615definitely saying that the mystery hidden from the ages in God is only made known to the
pp. 295–295 · ≈ 4 min616definitely saying that the mystery hidden from the ages in God is only made known to the
pp. 295–295 · ≈ 4 min617is also apparent to them here when it is published and put into effect, is some
pp. 296–296 · ≈ 4 min618see 17, 35 above, and note 23.
pp. 296–296 · ≈ 4 min61928. See Book 1V.9,17 above, note 20.
pp. 296–296 · ≈ 4 min62029. Was this, perhaps, a naive Christian variation on the Stoic idea of a "world soul"?
pp. 296–296 · ≈ 4 min62130. With an intrusion from some other similar, half remembered text, like Jn 14:10.1 1.
pp. 296–297 · ≈ 9 min62231. See Lk 12:28.6.
pp. 298–298 · ≈ 4 min62332. See Wis 11:20.
pp. 298–298 · ≈ 4 min624order would constitute a tree, were all invisibly and simultaneously present in
pp. 299–299 · ≈ 4 min625it himself, to the original production of trees from the earth on the third day of creation; it is
pp. 299–299 · ≈ 4 min626it himself, to the original production of trees from the earth on the third day of creation; it is
pp. 299–299 · ≈ 4 min627the day was made God made heaven and earth and all the greenery ofthefield
pp. 300–300 · ≈ 4 min628sixth day. Perhaps, that is to say, the man may have been made on the sixth day
pp. 301–302 · ≈ 8 min629planted Paradise, and placed in it the man he had made and brought the animals
pp. 303–303 · ≈ 4 min630tiful look about it, he makes it perfectly clear that he was now casting up trees
pp. 304–304 · ≈ 5 min631on the third day, but that some kinds were put aside to be created on the sixth,
pp. 304–304 · ≈ 5 min632female some days later, since on the sixth day itself it says as clearly as anything,
pp. 305–305 · ≈ 5 min6333. SeeGn 1:27.
pp. 306–306 · ≈ 4 min6344. SeeGn 2:19-22.
pp. 306–306 · ≈ 4 min6355. SeeGn 1:20.24.
pp. 306–307 · ≈ 9 min636the baptism of Jesus ( Mk 1 : 1 1 ). at his transfiguration (Mk 9:7), and when he was answered by
pp. 308–308 · ≈ 4 min637the baptism of Jesus ( Mk 1 : 1 1 ). at his transfiguration (Mk 9:7), and when he was answered by
pp. 308–308 · ≈ 4 min638whose life on earth has lasted but a day, ispure ofsin (Job 14:5, LXX), and in that
pp. 309–309 · ≈ 4 min6399. See Rom 9:1 l;Gn 25:22-25.
pp. 309–309 · ≈ 4 min640the whole batch or lump1 1 of the human race contracted from the sin of our first
pp. 310–310 · ≈ 4 min641254), which was condemned as heretical long after his death.
pp. 310–310 · ≈ 4 min642the Maurists and earlier editors—rightly in my opinion. 1t is unlikely that Augustine would
pp. 311–311 · ≈ 5 min643started—he did not, you see, finish some works and start others, but finished and
pp. 312–312 · ≈ 5 min644potuit verbis, quae temporaliter cogitantur et voce proferuntur, "as could have been said
pp. 312–312 · ≈ 5 min645gave the order and they were made"; he made both the man and them, after all,
pp. 313–313 · ≈ 5 min646when he discusses the making of the man, here in this book.
pp. 313–313 · ≈ 5 min647when he discusses the making of the man, here in this book.
pp. 313–313 · ≈ 5 min648the roots of a vine, it is led up into the vine-stock as rich nourishment, and there
pp. 314–314 · ≈ 4 min64917. SeeGn 1:2.
pp. 314–314 · ≈ 4 min65018. See Jn 2:7-10.
pp. 314–314 · ≈ 4 min65119. See Ex 4:3; 7: 10.
pp. 314–315 · ≈ 9 min652arranged all things in measure, and number and weight."
pp. 316–316 · ≈ 5 min653things"—a general statement, rather than a particular one with reference to Adam, which 1 am
pp. 317–317 · ≈ 4 min654things"—a general statement, rather than a particular one with reference to Adam, which 1 am
pp. 317–317 · ≈ 4 min655literally "soulish," that which has. is quickened by, an anima; and to translate spiritale as
pp. 318–318 · ≈ 5 min656conventional patristic exegesis to see the first robe which the father ordered to be brought out
pp. 319–319 · ≈ 5 min657would normally be translated "animated" and "spiritual." But he is. in line with his quotation
pp. 319–319 · ≈ 5 min658life-giving spirit;" CSEL prints it, but in brackets, and indicates that it is absent from all the
pp. 319–319 · ≈ 5 min659Maurists, of CSEL, and presumably the other manuscripts. But here 1 think Augustine is
pp. 320–320 · ≈ 5 min660sin," but: the body is dead because ofsin (Rom 8:10).
pp. 321–321 · ≈ 5 min661reason and immortal for another; mortal, that is, because it was able to die, and
pp. 321–321 · ≈ 5 min662"righteousness"; the word "justice" is avoided because it is considered to have too limited a
pp. 321–321 · ≈ 5 min663thinkers of that time, the heavenly bodies also.
pp. 321–321 · ≈ 5 min66432. See Gn 3:22-24.
pp. 321–321 · ≈ 5 min665of God according to which he was made. This is not to be taken as meaning that nothing of it
pp. 322–322 · ≈ 5 min666of God according to which he was made. This is not to be taken as meaning that nothing of it
pp. 322–322 · ≈ 5 min66736. See note 34 above.
pp. 323–323 · ≈ 4 min668into hisface the puffoflife. Several codices, you see, have breathed or exhaled1
pp. 324–324 · ≈ 3 min669souls from bodies.
pp. 325–325 · ≈ 4 min670souls from bodies.
pp. 325–325 · ≈ 4 min671that God by puffing made the soul in the man. But then it could possibly be
pp. 326–326 · ≈ 4 min672God created out of nothing the nature which is called soul and which did not
pp. 327–327 · ≈ 5 min673man's body was made from it, and thus contributing to the totality of the
pp. 328–328 · ≈ 4 min674would be made, or if there is any from which souls are still being made, what
pp. 328–328 · ≈ 4 min675which the rational, that is the human, soul is made, again the question has to be
pp. 329–329 · ≈ 5 min676which the rational, that is the human, soul is made, again the question has to be
pp. 329–329 · ≈ 5 min677clamant: "human affairs themselves scream."
pp. 330–330 · ≈ 4 min678insects. 1 was tempted to use the obsolete word "pismires," which means ants; clearly repulsive
pp. 330–330 · ≈ 4 min679insects. 1 was tempted to use the obsolete word "pismires," which means ants; clearly repulsive
pp. 330–330 · ≈ 4 min680phers, or any others hooked on this futile theory of the transmigration or succes
pp. 331–331 · ≈ 4 min681some kind ofbody that was both earthy and moist? ln no way; that rather is what
pp. 332–332 · ≈ 4 min682some kind ofbody that was both earthy and moist? ln no way; that rather is what
pp. 332–332 · ≈ 4 min683material being some kind of spiritual matter. The non-rational soul he hasjust also dismissed is
pp. 332–332 · ≈ 4 min6841 1 . Chapter 4, section 6.
pp. 332–332 · ≈ 4 min685about any bodily things that are not hidden from it. So much, however, is it
pp. 333–333 · ≈ 5 min686him—see Book 1, 1 6,3 1 , note 20. The sense of sight was clearly thought of as functioning by a
pp. 333–333 · ≈ 5 min687prickle, the kind which it was hard for Saul to kick against (Acts 26: 14); in this context more
pp. 333–333 · ≈ 5 min688talks of them conveying light round the body, elsewhere he will talk of them being filled with
pp. 333–333 · ≈ 5 min689have, as it were, three little bellies" (three ventricles).
pp. 334–334 · ≈ 4 min690have, as it were, three little bellies" (three ventricles).
pp. 334–336 · ≈ 13 min691to be ignorant of itself—even when it is seeking to know itself. When it is
pp. 337–337 · ≈ 5 min692quintessence was precisely the "fire" of which the celestial spheres and bodies are composed, a
pp. 337–337 · ≈ 5 min693of the soul—that is, of the mind.
pp. 337–337 · ≈ 5 min694every nature and substance that is to say, it is not indeed a manner of speech that
pp. 338–338 · ≈ 5 min695predecessor, Tertullian, who quite happily calls God a body. He does in fact use the word to
pp. 338–338 · ≈ 5 min696been set up; so how then could it be said, God made the man to the image ofGod
pp. 339–339 · ≈ 5 min697vacans. Augustine's whole drift is still clearly interrogative here, and he is still asking about
pp. 339–339 · ≈ 5 min698CSEL text omits causae; but 1 think this must be only a printer's error, as there is no reference to
pp. 340–340 · ≈ 4 min699perhaps a side swipe at various pagan myths about the origin of the soul.
pp. 340–341 · ≈ 9 min700been made, if one can rightly understand it to have been made in those first
pp. 342–342 · ≈ 4 min701not, were made, so too this among them."
pp. 342–342 · ≈ 4 min702from mud on the sixth day, but that this was mentioned later on by way of reca
pp. 343–343 · ≈ 4 min70327. He is here harking back to his extended commentary on Gn 1 :2 in Book 1.
pp. 343–343 · ≈ 4 min704none doubt the veracity but unbelievers or the ungodly, that we were led to the
pp. 344–344 · ≈ 5 min705explanation.
pp. 344–344 · ≈ 5 min706explanation.
pp. 344–344 · ≈ 5 min707God breathed into the man by blowing into his face, except that it comes from
pp. 345–345 · ≈ 2 min70830. That is, neither like the Son nor like the Holy Spirit.
pp. 345–345 · ≈ 2 min709language you find in the Song of Songs, but quite simply tells of things that
pp. 346–346 · ≈ 3 min7104. See Gn 4:1.
pp. 347–347 · ≈ 4 min7115. See Gn 5, passim: especially 5:24; and the story of Sarah, Gn 18:9-15 and 21:1-7.
pp. 347–347 · ≈ 4 min7126. On Genesis: A Refutation ofthe Manichees, 11. which he will shortly be quoting.
pp. 347–347 · ≈ 4 min713Africa from Milan, when he was settled on his own property in Thagaste with a few
pp. 348–348 · ≈ 4 min714for it in Lewis & Short'sLatin Dictionary, They refer to Teaching Christianity 11,13,20,
pp. 349–349 · ≈ 4 min715for it in Lewis & Short'sLatin Dictionary, They refer to Teaching Christianity 11,13,20,
pp. 349–349 · ≈ 4 min716every seed-bearingfodder seeding seed which is over all the earth, etc., are not
pp. 350–350 · ≈ 5 min717it is to be found in the Vienna Thesaurus Linguae Latinae, which also refers us to Sermon 239
pp. 351–351 · ≈ 4 min718it is to be found in the Vienna Thesaurus Linguae Latinae, which also refers us to Sermon 239
pp. 351–351 · ≈ 4 min71915. See Ex 12:3-11.
pp. 351–351 · ≈ 4 min720making of the human soul (using figurative language, ofcourse). The Alexandrian theologian,
pp. 352–352 · ≈ 4 min721making of the human soul (using figurative language, ofcourse). The Alexandrian theologian,
pp. 352–352 · ≈ 4 min722making of the human soul (using figurative language, ofcourse). The Alexandrian theologian,
pp. 352–352 · ≈ 4 min723making of the human soul (using figurative language, ofcourse). The Alexandrian theologian,
pp. 352–352 · ≈ 4 min72420. See Lk 16:19-26.
pp. 352–352 · ≈ 4 min725else does, that Wisdom is not a body, and therefore not a tree either. But you will
pp. 353–353 · ≈ 4 min726Questions on the Gospels 1I,38,5, when he is again discussing the story of the rich man and
pp. 353–353 · ≈ 4 min72722. See 1 Kgs 19:4-8, Elijah's flight from Jezebel, and his journey to Horeb.
pp. 353–353 · ≈ 4 min728have not found Ambrose saying anything quite like this in his little work on Paradise; so it
pp. 354–354 · ≈ 4 min729have not found Ambrose saying anything quite like this in his little work on Paradise; so it
pp. 354–354 · ≈ 4 min73025. See Virgil's Aeneid. V1H,332.
pp. 355–355 · ≈ 4 min73126. See Lk 10:30-35.
pp. 355–355 · ≈ 4 min732the sources ofsome ofthem are well known, those ofothers are utterly unknown,
pp. 356–356 · ≈ 4 min733is human reason more able after a fashion to converse with "The Nature of
pp. 357–357 · ≈ 4 min734Latin poet Lucretius, older contemporary ofCicero, and enthusiastic advocate ofthe Epicurean
pp. 357–357 · ≈ 4 min735governs the rest of that work. Chief among signs is language and words; but then some things
pp. 357–357 · ≈ 4 min736governs the rest of that work. Chief among signs is language and words; but then some things
pp. 357–358 · ≈ 8 min737it said above and there was no man to work the land (Gn 2:5)—it is the same
pp. 359–359 · ≈ 4 min738face? The man of course was put in Paradise to work this same paradise, as we
pp. 359–359 · ≈ 4 min739would not happen except to him having sinned"; in other words, the past participlepeccato is
pp. 359–359 · ≈ 4 min74033. See Gn 2:20; 1:29-30.
pp. 359–359 · ≈ 4 min741erly to be preferred, that God should work and guard the man himself. Just as a
pp. 360–360 · ≈ 5 min742guarded it well, may be seen as carrying a profound and important implication. What did
pp. 360–360 · ≈ 5 min743English versions start using the phrase from 2:4, following the Hebrew, in which it is in fact
pp. 360–360 · ≈ 5 min744operari eum. The pronoun is masculine, and so can agree in Latin either with Paradise or with
pp. 361–361 · ≈ 5 min745it neatly cultivated and fertile, and going away once he has finished his work,
pp. 362–362 · ≈ 4 min746into being good and "guard" them. We ought always to go on being made by
pp. 362–362 · ≈ 4 min747patient going away from him, rather than the one with the ploughman's work remaining after
pp. 362–362 · ≈ 4 min748how great an evil disobedience is in itself, than that the man became guilty of
pp. 363–363 · ≈ 5 min749his Lord and master, when he committed an act where the only reason to be
pp. 363–363 · ≈ 5 min750beings, who takes pleasure in the good without any experience of evil, so that
pp. 364–364 · ≈ 4 min751the tradition as being presented to us under the figure of the king of Babylon, and Ez 28:2.
pp. 364–364 · ≈ 4 min752the tradition as being presented to us under the figure of the king of Babylon, and Ez 28:2.
pp. 364–364 · ≈ 4 min753the oxymoron, even if it means changing the metaphor.
pp. 365–365 · ≈ 4 min754the oxymoron, even if it means changing the metaphor.
pp. 365–365 · ≈ 4 min755the oxymoron, even if it means changing the metaphor.
pp. 365–365 · ≈ 4 min756the oxymoron, even if it means changing the metaphor.
pp. 365–365 · ≈ 4 min75744. Latin, of course; the two-syllable word he mentions is nihil.
pp. 366–366 · ≈ 4 min758accordingly they shrank from losing it, and were able to understand God, by
pp. 367–367 · ≈ 4 min75945. See Gn 3:8.
pp. 368–368 · ≈ 4 min76046. See above, chapters 8 and 9, sections 15-18.
pp. 368–368 · ≈ 4 min761formlessness or shapelessness of the earth in Gn 1 :2. The terms he uses are that the basic
pp. 369–369 · ≈ 4 min762ment without starting it from that part's pivotaljoint which it does not move; and
pp. 370–370 · ≈ 4 min763movements, the mechanics of which he has been rather curiously setting forth. The phrase he
pp. 370–371 · ≈ 8 min764holy angels, insofar as in itself it is just and is wise, is only assisted inwardly and
pp. 372–372 · ≈ 4 min765Greek, "a word we now also make use of in Latin." As we make even more common use of it in
pp. 373–373 · ≈ 4 min766which God addresses the minds of the angels through his own substance, then
pp. 374–374 · ≈ 4 min767and who was and who is to come.
pp. 374–374 · ≈ 4 min76853. SeeGn 1:3. etc.: Ps 148:5.
pp. 374–374 · ≈ 4 min769he had in mind here. But 1 doubt if this is the case. While the Arians did indeed hold that the Son
pp. 375–375 · ≈ 5 min77055. Possibly he has The Trinity 11, in mind.
pp. 375–376 · ≈ 8 min771ioned from the earth all the beasts of the field, and from the waters all the flying
pp. 377–377 · ≈ 4 min772woman, who only comes in when Adam has named all the animals, and "no helper like him"
pp. 377–377 · ≈ 4 min773hair white as wool, at another with the lower part of his body like gilt brass,4 at
pp. 378–378 · ≈ 4 min774they are reported to have come together and brought forth, I still cannot see what
pp. 378–378 · ≈ 4 min775himself at the end of this chapter and section 4.
pp. 378–378 · ≈ 4 min7764. See Rv 1:14-15, which is quoting respectively Dn 7:9 and Ez 1 :27, somewhat modified.
pp. 378–378 · ≈ 4 min777paying attention to the usual way in which nature runs its course after sin and the
pp. 379–379 · ≈ 5 min778spur or sting that Paul was given, to stop him getting swollen-headed.
pp. 380–380 · ≈ 4 min779believe what they have usually seen" (above, 3,7).
pp. 380–380 · ≈ 4 min78013. "They" are the saints of the Old Testament of whose faith we are reminded in Heb 11.
pp. 381–381 · ≈ 4 min78114. See Gn 5:21-24.
pp. 381–383 · ≈ 12 min782countless millions that it would not be right for them to be coupled in marriage if
pp. 384–384 · ≈ 5 min78317. Corpus animale in the Latin. See note 6 above.
pp. 384–384 · ≈ 5 min784some measure, and if this is ruined to the extent that a lethal disease is already
pp. 385–385 · ≈ 5 min785incoherent, the question of how God makes souls (a question Augustine never succeeded in
pp. 386–386 · ≈ 4 min786nally, before the pride that constructed that tower after the flood divided human
pp. 387–387 · ≈ 4 min78720. See Gn 1 1 : 1 -8, the story of the tower of Babel.
pp. 387–387 · ≈ 4 min788riddles, but to emphasize the proper or historical sense as a trustworthy account
pp. 388–389 · ≈ 8 min789also the non-rational as in cattle and flying things and fish, is moved by the sight
pp. 390–390 · ≈ 4 min790animal's sensory equipment.
pp. 390–390 · ≈ 4 min791animal's sensory equipment.
pp. 390–390 · ≈ 4 min79226. 1 think he must have had in mind here a text like Rom 6:6. which in fact, however, talks of "the
pp. 390–390 · ≈ 4 min793nels when he irrigates;28 but it is not his work to ensure that water flows down
pp. 391–391 · ≈ 5 min794summer when it was most needed, was of course not a matter of hose-pipes and sprinklers, but
pp. 391–391 · ≈ 5 min795summer when it was most needed, was of course not a matter of hose-pipes and sprinklers, but
pp. 391–391 · ≈ 5 min796itself. But since God administers the whole ofhis creation, as we explained in the
pp. 392–392 · ≈ 4 min79730. Book V111,9,17-18; 21-26. 40-48.
pp. 392–392 · ≈ 4 min798of human beings and of trees is God, and we faithfully believe that the woman
pp. 393–393 · ≈ 5 min799printed at the beginning ofBook 1 in this work. He refers there to the first occasion on which he
pp. 393–393 · ≈ 5 min800laws of its own, according to which both the spirit oflife which is a creature34 has
pp. 394–394 · ≈ 4 min801and so condense, curdle, stiffen, congeal, etc.; 1 am simply quoting Lewis & Short! That
pp. 394–394 · ≈ 4 min80234. As distinct from the uncreated Spirit of life.
pp. 394–394 · ≈ 4 min8031saac; Nm 22:28, Balaam's donkey reproving him.
pp. 395–395 · ≈ 4 min8041saac; Nm 22:28, Balaam's donkey reproving him.
pp. 395–395 · ≈ 4 min805in the world, as are the causal formulae of all things that are going to take their
pp. 396–396 · ≈ 5 min806manifold wisdom ofGod might be made known to the princes and the powers in
pp. 396–396 · ≈ 5 min807God; but it will become clear at the end of this section that Augustine has in mind Eph 3:9: to
pp. 396–396 · ≈ 5 min808Christ with his Church: Christ weakened and "asleep" on the cross, and the Church, in the form
pp. 396–396 · ≈ 5 min80939. See note 32 above.
pp. 396–396 · ≈ 5 min81040. See Eph 5:32.
pp. 397–397 · ≈ 2 min811that the woman' s soul was made from the soul ofthe man, is that the text does not
pp. 398–399 · ≈ 8 min8122. See Book V11.6,9—9,13.
pp. 400–400 · ≈ 4 min813with the opinion according to which the man is taken both to have been made to
pp. 401–401 · ≈ 5 min8143. See in particular Book 1,19,38 and 11I,20,30-31.
pp. 401–401 · ≈ 5 min8154. The opinion espoused by Augustine himself, and defended in detail in Book V1.
pp. 401–401 · ≈ 5 min816declared the most likely, we need have no fear of seeming to take a line against
pp. 402–402 · ≈ 4 min817quite clearly in the previous sentence!
pp. 402–402 · ≈ 4 min8186. See Wis 1:7.
pp. 403–404 · ≈ 8 min8197. See below, 17,30,31.
pp. 405–405 · ≈ 5 min8209. 1 have transferred "as Job says" from just after "despise themselves," where it is fairly clearly
pp. 406–406 · ≈ 5 min821nothing that God made the soul which he gave to the first man, not out of some
pp. 407–407 · ≈ 5 min822author of sin, if he gives a soul to flesh in which it must necessarily sin, or
pp. 408–408 · ≈ 4 min823word, frustra. Without it, he would seem to be suggesting that it is contrary to the Church's
pp. 408–408 · ≈ 4 min824Church does. Augustine was certainly inclined to favor it; but in 14,24 below he will at least try
pp. 409–409 · ≈ 4 min825Church does. Augustine was certainly inclined to favor it; but in 14,24 below he will at least try
pp. 409–409 · ≈ 4 min826Christian piety in the African Church.
pp. 410–410 · ≈ 5 min82718. See Rom 8:10.
pp. 410–410 · ≈ 5 min828people are unwilling to hold responsible for their own personal sins until the age
pp. 411–411 · ≈ 5 min829no sin of its own deliberate choice may be justified through that one man's obedi
pp. 411–411 · ≈ 5 min830hardly ever, be rendered by is "soul," as if it were just a synonym for anima. The kind of
pp. 411–411 · ≈ 5 min831bodies of human beings one by one; but to this end, that in the sinfulflesh (Rom
pp. 412–412 · ≈ 5 min832derived from him, is the flaw or "vice of nature" which we are all born with, as we are born with
pp. 412–412 · ≈ 5 min833soul's total unconsciousness in infancy—and of course in the womb. Such lack of
pp. 412–412 · ≈ 5 min834wonderful Hebrew pair, hesed and emeth; essentially family virtues, the parents' love for their
pp. 412–412 · ≈ 5 min835the sacrament of the Mediator, because through it Christ imparts to the soul the grace of God,
pp. 413–413 · ≈ 5 min836now, what case in answer to this the others can make for their own point of view,
pp. 414–414 · ≈ 5 min83724. See Rom 9:11.
pp. 414–414 · ≈ 5 min838blocked? But perhaps those who insist on the lightness of this view25 can
pp. 415–415 · ≈ 4 min839derived through parents from the soul of the first man, Adam.
pp. 415–416 · ≈ 8 min840Augustine's time.
pp. 417–417 · ≈ 4 min841would much rather hear about it from those better qualified and more learned
pp. 418–418 · ≈ 4 min842eliminate that concupiscentia, that lust forbidden by the law which says "You shall not covet
pp. 418–418 · ≈ 4 min843eliminate that concupiscentia, that lust forbidden by the law which says "You shall not covet
pp. 418–418 · ≈ 4 min844the apostles vacated by Judas, Acts 1:21-26.
pp. 418–419 · ≈ 10 min84533. SeeMt 1:1; Gal 3:15.
pp. 420–420 · ≈ 4 min846the flesh, was still in his loins in the same way as Abraham had been in his
pp. 421–421 · ≈ 4 min847Abraham's loins.
pp. 421–421 · ≈ 4 min848is a soul seed by which parents reproduce souls as well as the body seed by which they generate
pp. 422–422 · ≈ 4 min849harmonia, applied to the construction of the human body. So 1 feel at liberty, indeed
pp. 422–422 · ≈ 4 min850harmonia, applied to the construction of the human body. So 1 feel at liberty, indeed
pp. 422–422 · ≈ 4 min85139. 1 think this is what it must mean; but it is a very odd phrase in the Latin: nee omnino credenda
pp. 423–423 · ≈ 4 min85240. See Mt 2:16-18.
pp. 423–423 · ≈ 4 min85342. For example in Book V11, 15,21—21,31 above, especially 27-31. See also77ie Trinity
pp. 424–424 · ≈ 4 min854ought to have heard and seen God—the kind the soul performs with in
pp. 425–425 · ≈ 5 min855Carthage, the son of a Roman centurion, about 155, died in Rome shortly after 220.
pp. 425–425 · ≈ 5 min856ought to have seen the Lord, he is no doubt thinking of texts like Mk 8:18: Having eyes, do you
pp. 425–425 · ≈ 5 min857ought to have seen the Lord, he is no doubt thinking of texts like Mk 8:18: Having eyes, do you
pp. 425–425 · ≈ 5 min858visions, and wish to prescribe to us from the scriptures that, not the soul, but God
pp. 426–426 · ≈ 5 min859about the Ethiopian all one sentence, and put the question mark here. That gives the sense: ". . .
pp. 426–426 · ≈ 5 min860visions are first and foremost Joseph in the first instance and Saint Peter in the second.
pp. 426–426 · ≈ 5 min861like that? But they are ideas to be feared, not to be laughed at. Would he ever
pp. 427–427 · ≈ 5 min862comparison with gold or silver he is using some technical goldsmith's language. 1n particular at
pp. 427–427 · ≈ 5 min86349. On the Soul 37.
pp. 427–427 · ≈ 5 min86450. At what comes next in Genesis, which is the story of the fall.
pp. 427–428 · ≈ 8 min865have before us, I consider it advisable to repeat the reminder which l remember
pp. 429–429 · ≈ 5 min866alliteration in the Latin: Quae illospoena peccatipostperpetrationem praevaricationis secuta
pp. 430–430 · ≈ 4 min8674. Book 1X.3.5— 11,19.
pp. 430–434 · ≈ 22 min868displayed both God's goodness and fairness?
pp. 435–435 · ≈ 4 min869what God actually did wish, that they should be what they wished; fruitlessly
pp. 435–435 · ≈ 4 min8708. See 8,10 above.
pp. 435–435 · ≈ 4 min8711 1 1 :2). He foresees those who are going to be good and creates them; he foresees
pp. 436–436 · ≈ 4 min872and why God allowed him to be tempted, after our long digression through the temptations that
pp. 437–437 · ≈ 4 min87310. See Gn 1:24-25.
pp. 437–437 · ≈ 4 min87411. See Mk 5:12-13.
pp. 437–437 · ≈ 4 min87512. He has the Manichees in mind.
pp. 437–437 · ≈ 4 min876the Latin: so from now on 1 will render it only by "jealousy," though this does not have quite
pp. 438–438 · ≈ 4 min877other private, one taking thought for the common good because of the compan
pp. 439–439 · ≈ 4 min878there, where 1 remark that any notion of the sacred rights of private property would have been
pp. 439–439 · ≈ 4 min879Proconsul Marcellinus, a year or so after the sack of Rome by the Visigoths under Alaric in
pp. 440–440 · ≈ 5 min880body, and was still to be admitted, if he lived obediently, to the company of the
pp. 441–441 · ≈ 4 min88119. Their pietas, that wonderful, untranslatable word!
pp. 441–441 · ≈ 4 min8821 7; also Book V1, 19,30, notes 23 and 25; and on a similar point of language, with reference to
pp. 442–442 · ≈ 5 min883one of supercelestials, among whom the one that became the devil by falling was
pp. 443–444 · ≈ 9 min884is 1s 1 1 :2, the list of the gifts of the Holy Spirit, in which wisdom is the first and piety the last.
pp. 445–445 · ≈ 5 min885is 1s 1 1 :2, the list of the gifts of the Holy Spirit, in which wisdom is the first and piety the last.
pp. 445–445 · ≈ 5 min886is 1s 1 1 :2, the list of the gifts of the Holy Spirit, in which wisdom is the first and piety the last.
pp. 445–445 · ≈ 5 min887devil. We have the benefit in English of definite and indefinite articles which were not at his
pp. 446–446 · ≈ 5 min888singular verb for neuter plural subject; so 1 follow suit, on the principle of translating scriptural
pp. 446–446 · ≈ 5 min88931.1 emend the text's principem spiritum nequitiae, "the prince spirit of wickedness," to . . .
pp. 447–447 · ≈ 5 min890Ps 80:1, 1s 37:16. As for God's seat or throne being interpreted as meaning multiplicata
pp. 447–447 · ≈ 5 min891Ps 80:1, 1s 37:16. As for God's seat or throne being interpreted as meaning multiplicata
pp. 447–447 · ≈ 5 min892Ps 80:1, 1s 37:16. As for God's seat or throne being interpreted as meaning multiplicata
pp. 447–447 · ≈ 5 min893meaning of whose names he happily expatiates in Sermons 280 to 282 (again Vol. 111/8). 1 feel
pp. 448–448 · ≈ 4 min89436. See 2 Pt 2:4.
pp. 448–448 · ≈ 4 min895a marginal comment of some reader or copyist which later crept into the text: "moving its
pp. 449–449 · ≈ 4 min896a marginal comment of some reader or copyist which later crept into the text: "moving its
pp. 449–449 · ≈ 4 min89739. See Jn 13:2.
pp. 449–449 · ≈ 4 min898should reckon that animals innocent of reason have a human understanding of
pp. 450–450 · ≈ 5 min899God knew that on the day you take a bite ofit your eyes will be opened, andyou
pp. 451–451 · ≈ 4 min900doctrine, but the transmigration of souls.
pp. 451–451 · ≈ 4 min90143. See Ex 7:10-1 1.22; 8:7.18-19.
pp. 451–451 · ≈ 4 min90244. See 18,24. note 19, above.
pp. 452–452 · ≈ 4 min903the mystical virtue Augustine thinks must lie hidden in the fruit of the tree of life. 1t is purely
pp. 453–453 · ≈ 4 min90446. See Prv 3:18.
pp. 453–453 · ≈ 4 min9051n the second ofthese, on our Lord seeing Nathanael under the fig tree (Jn 1 :48), Augustinejust
pp. 454–454 · ≈ 4 min906the middle ofthe wood which is in Paradise (Gn 3:8). When God turns his face
pp. 455–455 · ≈ 4 min907because l am naked, and l hid myself(Gn 3:10). It is probable enough that God
pp. 455–455 · ≈ 4 min908who was sent for by Ahab to prophesy before the battle of Ramoth-gilead, and said: Hear the
pp. 455–455 · ≈ 4 min909them to hear God's voice: but he is making the contrast with what he is just going on to call
pp. 455–455 · ≈ 4 min91050. SeeGn 18:1-15.
pp. 456–456 · ≈ 4 min911woman said: The serpent ledme astray, andl took a bite (Gn 3 : 1 3) . Nordoes this
pp. 457–457 · ≈ 4 min91251. Book X1, 1,2 above.
pp. 457–457 · ≈ 4 min913use of the word "members" to mean in fact the whole body.
pp. 458–458 · ≈ 4 min914use of the word "members" to mean in fact the whole body.
pp. 458–458 · ≈ 4 min91554. See 1 Tm 2:12.
pp. 459–459 · ≈ 4 min916edge ofgood and evil (Gn 3:22). Since it was God who said this, by whatever
pp. 460–460 · ≈ 5 min917and likeness. Gn 1 :26, to which he has just alluded a few sentences earlier. We have to
pp. 460–460 · ≈ 5 min91856. See Prv 3:18.
pp. 460–460 · ≈ 5 min919pleasure (Gn 3:24). This too was done in order to signify something, but still it
pp. 461–461 · ≈ 4 min920pre-empted their marriage and slept together before the one who had created
pp. 461–461 · ≈ 4 min921"sacrament"; but since by "sacrament" he meant any sacred sign, or sign of the sacred (like the
pp. 461–461 · ≈ 4 min922really to believe that he believed there is anything to be gained by worshiping
pp. 462–462 · ≈ 4 min923addita est, "the woman was joined on, was brought in." Treating adita est as a straightforward
pp. 462–462 · ≈ 4 min92459. See Gal 3:28; also 2 Cor 3: 18: Col 3: 10.
pp. 462–462 · ≈ 4 min925convinced that in no way at all could he have been led astray by that serpentine
pp. 463–463 · ≈ 3 min92660. See 1 Kgs 11:1-13.
pp. 463–463 · ≈ 3 min92761. See 2Cor 11:3.
pp. 463–463 · ≈ 3 min92862. See above, 30,39.
pp. 463–463 · ≈ 3 min929next, whether he meant us to understand Paradise as being there, or whether after
pp. 464–465 · ≈ 8 min930scarcely able to express what he perceived;3 he knew both that he was awake and
pp. 466–466 · ≈ 4 min931that dish let down from heaven appeared to Peter, or as everything that John
pp. 466–466 · ≈ 4 min932them more carefully, and make this our indisputable starting point, that the
pp. 466–466 · ≈ 4 min9334. See Acts 10:10-16; Rv 1:10-20; Ez 37:1-10; 1s 6:1-13.
pp. 466–466 · ≈ 4 min934the tabernacle, when Moses went in there to speak with the Lordface toface, as a man speaks to
pp. 467–467 · ≈ 5 min935similar to a bodily one, then it would have also been in an image of his own body
pp. 468–468 · ≈ 5 min936vision of the river issuing from the east gate of the temple in the new Jerusalem, Ez 47:1-14;
pp. 468–468 · ≈ 5 min937vision of the river issuing from the east gate of the temple in the new Jerusalem, Ez 47:1-14;
pp. 468–468 · ≈ 5 min938do not know, so that believers may not be misled? The same man, he says, was
pp. 469–469 · ≈ 5 min939pains to distinguish between what he knew and what he did not, could not
pp. 469–469 · ≈ 5 min940CSEL editors, however, without quoting their manuscript support (presumably one
pp. 469–469 · ≈ 5 min941called the inner senses, memory and imagination. No, not quite its least spiritual meaning; it is
pp. 470–470 · ≈ 5 min942quo absentia corpora corporalia cogitantur, "by which absent bodily bodies are thought
pp. 470–470 · ≈ 5 min943a more long-drawn-out and complicated treatment, for which there is really no
pp. 471–471 · ≈ 5 min9441 4. 1t is intriguing that Messrs Lewis & Short do list the word mentalis, as late Latin, giving as their
pp. 471–471 · ≈ 5 min945body, as it is going to be in the resurrection of the saints, is called spiritual by the
pp. 472–472 · ≈ 5 min946The way 1 have myself translated this text is: "When it is sown it embodies the soul, when it is
pp. 472–472 · ≈ 5 min94716. See Gn 41: 1-32.
pp. 473–473 · ≈ 4 min948a head of gold and feet of clay, and then interprets it.
pp. 474–474 · ≈ 4 min94918. See 6,15 above.
pp. 474–474 · ≈ 4 min950away through a sense of the body the image of the thing done in a bodily way was
pp. 475–475 · ≈ 5 min951strings21 being lowered from heaven, full of a variety of animals, when he also
pp. 475–475 · ≈ 5 min9522 1 . See Acts 1 0: 1 0- 1 1 . Since Peter was in Joppa (Jaffa) on the roof of a house overlooking the
pp. 475–475 · ≈ 5 min9532 1 . See Acts 1 0: 1 0- 1 1 . Since Peter was in Joppa (Jaffa) on the roof of a house overlooking the
pp. 475–476 · ≈ 9 min954the body, and the spiritual vision is engaged with the images of bodily realities,
pp. 477–477 · ≈ 4 min955one manuscript; the CSEL follows the others, and even earlier editors, in readings;
pp. 477–477 · ≈ 4 min956one manuscript; the CSEL follows the others, and even earlier editors, in readings;
pp. 477–477 · ≈ 4 min957demon sometimes say true things which are not apparent to the senses of
pp. 478–478 · ≈ 4 min958leads people to do them that are against good morals or the rule of faith; then it
pp. 479–479 · ≈ 4 min959both of bodily vision and of the images of bodily realities which are exhibited in
pp. 479–479 · ≈ 4 min960how many are the matters where it does the soul no harm to treat them as other
pp. 479–479 · ≈ 4 min96124. And hence there is no intellectual vision. Not, 1 think, a very convincing line of argument.
pp. 479–479 · ≈ 4 min96225. See Acts 12:6-9.
pp. 479–479 · ≈ 4 min963brought to light by whatever we have been seeing in dreams and other forms of "spiritual
pp. 480–480 · ≈ 4 min964non-construable). or the qua of the Maurists, which would yield the sense, "by which God
pp. 480–480 · ≈ 4 min965the image of a body comes after the body, still nevertheless, because that which
pp. 481–481 · ≈ 4 min966note 1 7, about the ventricles of the brain and the inner senses.
pp. 481–481 · ≈ 4 min967note 1 7, about the ventricles of the brain and the inner senses.
pp. 481–481 · ≈ 4 min968dwelling oppresses the mind thinking many things."
pp. 482–482 · ≈ 4 min969dwelling oppresses the mind thinking many things."
pp. 482–482 · ≈ 4 min970airy bodies. This and the other paranormal phenomena he is talking about here are also
pp. 482–482 · ≈ 4 min971airy bodies. This and the other paranormal phenomena he is talking about here are also
pp. 482–482 · ≈ 4 min972while confined to his house used to announce when a priest from twelve miles
pp. 483–483 · ≈ 5 min973telling that a certain woman would shortly die. But this certainly did not look like
pp. 483–483 · ≈ 5 min974suffer the most acute pain in the genitals, and the doctors were quite unable to
pp. 483–483 · ≈ 5 min975marvelous light, and the various and atrocious pains of the ungodly in outer
pp. 484–484 · ≈ 4 min976"skere" means, and I reply "steep or sheer,"34 and that does not satisfy him, but
pp. 485–485 · ≈ 4 min977an ordinary one necessarily took me away from words meaning the same as the Latin. 1t would
pp. 485–485 · ≈ 4 min978human person, the body is the person's dwelling, its senses the windows through which the
pp. 486–486 · ≈ 4 min979confused of course with the good and evil spirits he is shortly going to mention.
pp. 486–486 · ≈ 4 min980perception ofbodily realities is set up, when it occurs in the body. lf, you see, it is
pp. 487–487 · ≈ 5 min981manuscripts, and is almost certainly what Augustine actually dictated, or wrote, while no doubt
pp. 488–488 · ≈ 4 min982legs, pretended while in a staging post for travelers that they were astrologers,
pp. 489–489 · ≈ 4 min983there were many idols set up throughout some festival of the pagans; he was not
pp. 489–489 · ≈ 4 min98438. SeeJn 11:49-51.
pp. 489–489 · ≈ 4 min985there to begin with, or are they introduced already formed and then perceived by
pp. 490–490 · ≈ 4 min986agitated"—which would not, 1 think, be a more acceptable translation.
pp. 490–492 · ≈ 13 min987secretaries on this phenomenon.
pp. 493–493 · ≈ 5 min988of the Cambridge area, Mrs. Eleanor Witter, 1 was put in touch with the top authority on bees in
pp. 493–493 · ≈ 5 min989to find himself among these bodily likenesses which are seen in spirit, so too he
pp. 494–494 · ≈ 4 min990in fact knowable.
pp. 494–494 · ≈ 4 min99145. See Nm 12:8; compare also 1 Cor 13: 12.
pp. 495–495 · ≈ 4 min99246. See Ex 19:18:33:9.
pp. 495–495 · ≈ 4 min993"your prophet" translates two words which could indeed mean that in the right context, but in
pp. 496–496 · ≈ 4 min994"your prophet" translates two words which could indeed mean that in the right context, but in
pp. 496–496 · ≈ 4 min995of the future," that is. presumably, with reference to the future. But almost all figurative or
pp. 497–497 · ≈ 5 min996of the future," that is. presumably, with reference to the future. But almost all figurative or
pp. 497–497 · ≈ 5 min997Melchizedek being king of Salem. The first part of the name Jerusalem, however, has no
pp. 497–497 · ≈ 5 min998the heavenly Jerusalem realized on earth in the Church, and turning Eph 3: 10 on its head for the
pp. 497–497 · ≈ 5 min999correct form.
pp. 498–498 · ≈ 4 min1000Greek eleos, from the Hebrew hesed, which like the Latin pietas is the essential family virtue,
pp. 499–499 · ≈ 4 min1001editors to bring order and sense into a whole variety of defective manuscript readings. The
pp. 500–500 · ≈ 5 min1002& Short and other dictionaries for this extremely rare word is "a hauling ashore of a ship." with
pp. 500–500 · ≈ 5 min1003or "spiritual" exegesis, mainly by Alexandrian scholars; it was from them that Philo and later
pp. 501–501 · ≈ 5 min1004regions," where all the dead go, and then later takes on the meaning of our English hell, as a
pp. 501–501 · ≈ 5 min1005think 1 ought simply to have taught about hell that it is under the earth, rather than giving
pp. 501–501 · ≈ 5 min1006netherworld given to the place where the souls of the just are at rest. We do
pp. 502–502 · ≈ 4 min1007with sorrow to the netherworld (Gn 44:29); what he really seems to have been
pp. 502–502 · ≈ 4 min1008grief, of being brought down to Sheol, the Hebrew equivalent of the Greek Hades and the Latin
pp. 502–502 · ≈ 4 min100961. See 2 Cor 2:7.
pp. 502–502 · ≈ 4 min1010earth; the souls of the dead, after all, deserve hell by having sinned out of love of
pp. 503–503 · ≈ 5 min101163. 1t is just the Persian word for a park, after all.
pp. 503–503 · ≈ 5 min101264. See Sir 40:27.
pp. 503–503 · ≈ 5 min101365. See Rom 5:5; Ps 94:19.
pp. 503–503 · ≈ 5 min101466. A charming etymology for Hades: as if it came from a + hedys, "un-sweet."
pp. 503–503 · ≈ 5 min1015sky and in general whatever is above the waters and the earth,67 while the second
pp. 504–504 · ≈ 4 min101667. SeeGn 1:6-8,
pp. 504–504 · ≈ 4 min101768. See Acts 10:10-12.
pp. 504–504 · ≈ 4 min101869. See Book X1, 18,24 above and note 19 there.
pp. 505–505 · ≈ 4 min1019giving precise references.
pp. 506–539 · ≈ 143 min
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