confessions and enchiridion [174]
John 1:10. [105] De pulchro et apto; a lost essay with no other record save echoes in the rest of Augustine's aesthetic theories. Cf. The Nature of the Good Against the Manicheans, VIII-XV; City of God, XI, 18; De ordine, I, 7:18; II, 19:51; Enchiridion, III, 10; I, 5. [106] Eph. 4:14. [107] Ps. 72:18. [108] Ps. 18:28. [109] John 1:16. [110] John 1:9. [111] Cf. James 1:17. [112] Cf. James 4:6; 1 Peter 5:5. [113] Ps. 78:39. [114] Cf. Jer. 25:10; 33:11; John 3:29; Rev. 18:23. [115] Cf. Ps. 51:8. [116] The first section of the Organon, which analyzes the problem of predication and develops "the ten categories" of essence and the nine "accidents." This existed in a Latin translation by Victorinus, who also translated the Enneads of Plotinus, to which Augustine refers infra, Bk. VIII, Ch. II, 3. [117] Cf. Gen. 3:18. [118] Again, the Prodigal Son theme; cf. Luke 15:13. [119] Cf. Ps. 17:8. [120] Ps. 35:10. [121] Cf. Ps. 19:6. [122] Cf. Rev. 21:4. [123] Cf. Ps. 138:6. [124] Ps. 8:7. [125] Heb. 12:29. [126] An echo of the opening sentence, Bk. I, Ch. I, 1. [127] Cf. 1 Cor. 1:30. [128] Cf. Matt. 22:21. [129] Cf. Rom. 1:21ff. [130] Cf. Rom. 1:23. [131] Cf. Rom. 1:25. [132] Wis. 11:20. [133] Cf. Job 28:28. [134] Eph. 4:13, 14. [135] Ps. 36:23 (Vulgate). [136] Ps. 142:5. [137] Cf. Eph. 2:15. [138] Bk. I, Ch. XI, 17. [139] Cf. Ps. 51:17. [140] A constant theme in The Psalms and elsewhere; cf. Ps. 136. [141] Cf. Ps. 41:4. [142] Cf. Ps 141:3f. [143] Followers of the skeptical tradition established in the Platonic Academy by Arcesilaus and Carneades in the third century B.C. They taught the necessity of suspended judgment in all questions of truth, and would allow nothing more than the consent of probability. This tradition was known in Augustine's time chiefly through the writings of Cicero; cf. his Academica. This kind of skepticism shook Augustine's complacency severely, and he wrote one of his first dialogues, Contra Academicos, in an effort to clear up the problem posed thereby. [144] The Manicheans were under an official ban in Rome. [145] Ps. 139:22. [146] A mixed figure here, put together from Ps. 4:7; 45:7; 104:15; the phrase sobriam vini ebrietatem is almost certainly an echo of a stanza of one of Ambrose's own hymns, Splendor paternae gloriae, which Augustine had doubtless learned in Milan: "Bibamus sobriam ebrietatem spiritus." Cf. W.I. Merrill, Latin Hymns (Boston, 1904), pp. 4, 5. [147] Ps. 119:155. [148] Cf. 2 Cor. 3:6. The discovery of the allegorical method of interpretation opened new horizons for Augustine in Biblical interpretation and he adopted it as a settled principle in his sermons and commentaries; cf. M. Pontet, L'Exegese de Saint Augustin predicateur (Lyons, 1946). [149] Cf. Ps. 71:5. [150] Cf. Ps. 10:1. [151] Cf. Luke 7:11-17. [152] Cf. John 4:14. [153] Rom. 12:11. [154] 2 Tim. 2:15. [155] Cf. Gen. 1:26f. [156] The Church. [157] 2 Cor. 3:6. [158] Another reference to the Academic doctrine of suspendium; cf. Bk. V, Ch. X, 19, and also Enchiridion, VII, 20. [159] Nisi crederentur, omnino in hac vita nihil ageremus, which should be set alongside the more famous nisi crederitis, non intelligetis (Enchiridion, XIII, 14). This is the basic assumption of Augustine's whole epistemology. See Robert E. Cushman, "Faith and Reason in the Thought of St. Augustine," in Church History (XIX, 4, 1950), pp. 271-294. [160] Cf. Heb. 11:6. [161] Cf. Plato, Politicus, 273 D. [162] Alypius was more than Augustine's close friend; he became bishop of Tagaste and was prominent in local Church affairs in the province of Africa. [163] Prov. 9:8. [164] Luke 16:10. [165] Luke 16:11, 12. [166] Cf. Ps. 145:15. [167] Here begins a long soliloquy which sums up his turmoil over the past decade and his present plight of confusion and indecision. [168] Cf. Wis. 8:21 (LXX). [169] Isa. 28:15. [170] Ecclus. 3:26. [171] The normal minimum legal age for marriage was twelve! Cf. Justinian, Institutiones, I, 10:22. [172] Cf. Ps. 33:11. [173] Cf. Ps. 145:15, 16. [174] A variation on "restless is our heart until