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• Preface.
• Prolegomena. St. Augustin’s Life and Work.
• Chapter I.—: Literature.
• Chapter II.—: A Sketch of the Life of St. Augustin.
• Chapter III.—: Estimate of St. Augustin.
• Chapter IV.—: The Writings of St. Augustin.
• Chapter V.—: The Influence of St. Augustin Upon Posterity, and His Relation to Catholicism and Protestantism.
• Chief Events In the Life of St. Augustin, (as Given, Nearly, In the Benedictine Edition).
• The Confessions of St. Augustin.
• Translator’s Preface.
• The Opinion of St. Augustin Concerning His Confessions, As Embodied In His Retractations, II. 6
• The Thirteen Books of the Confessions of St. Aur. Augustin, Bishop of Hippo.
• Book I.: Commencing With the Invocation of God, Augustin Relates In Detail the Beginning of His Life, His Infancy and Boyhood, Up to His Fifteenth Year; At Which Age He Acknowledges That He Was More Inclined to All Youthful Pleasures and Vices Than to the
• Chap. I.—: He Proclaims the Greatness of God, Whom He Desires to Seek and Invoke, Being Awakened By Him.
• Chap. II.—: That the God Whom We Invoke Is In Us, and We In Him.
• Chap. III.—: Everywhere God Wholly Filleth All Things, But Neither Heaven Nor Earth Containeth Him.
• Chap. IV.—: The Majesty of God Is Supreme, and His Virtues Inexplicable.
• Chap. V.—: He Seeks Rest In God, and Pardon of His Sins.
• Chap. VI.—: He Describes His Infancy, and Lauds the Protection and Eternal Providence of God.
• Chap. VII.—: He Shows By Example That Even Infancy Is Prone to Sin.
• Chap. VIII.—: That When a Boy He Learned to Speak, Not By Any Set Method, But From the Acts and Words of His Parents.
• Chap. IX.—: Concerning the Hatred of Learning, the Love of Play, and the Fear of Being Whipped Noticeable In Boys: and of the Folly of Our Elders and Masters.
• Chap. X.—: Through a Love of Ball-playing and Shows, He Neglects His Studies and the Injunctions of His Parents.
• Chap. XI.—: Seized By Disease, His Mother Being Troubled, He Earnestly Demands Baptism, Which On Recovery Is Postponed—his Father Not As Yet Believing In Christ.
• Chap. XII.—: Being Compelled, He Gave His Attention to Learning; But Fully Acknowledges That This Was the Work of God.
• Chap. XIII.—: He Delighted In Latin Studies and the Empty Fables of the Poets, But Hated the Elements of Literature and the Greek Language.
• Chap. XIV.—: Why He Despised Greek Literature, and Easily Learned Latin.
• Chap. XV.—: He Entreats God, That Whatever Useful Things He Learned As a Boy May Be Dedicated to Him.
• Chap. XVI.—: He Disaproves of the Mode of Educating Youth, and He Points Out Why Wickedness Is Attributed to the Gods By the Poets.
• Chap. XVII.—: He Continues On the Unhappy Method of Training Youth In Literary Subjects.
• Chap. XVIII.—: Men Desire to Observe the Rules of Learning, But Neglect the Eternal Rules of Everlasting Safety.
• Book II.: He Advances to Puberty, and Indeed to the Early Part of the Sixteenth Year of His Age, In Which, Having Abandoned His Studies, He Indulged In Lustful Pleasures, And, With His Companions, Committed Theft.
• Chap. I.—: He Deplores the Wickedness of His Youth.
• Chap. II.—: Stricken With Exceeding Grief, He Remembers the Dissolute Passions In Which, In His Sixteenth Year, He Used to Indulge.
• Chap. III.—: Concerning His Father, a Freeman of Thagaste, the Assister of His Son’s Studies, and On the Admonitions of His Mother On the Preservation of Chastity.
• Chap. IV.—: He Commits Theft With His Companions, Not Urged On By Poverty, But From a Certain Distaste of Well-doing.
• Chap. V.—: Concerning the Motives to Sin, Which Are Not In the Love of Evil, But In the Desire of Obtaining the Property of Others.
• Chap. VI.—: Why He Delighted In That Theft, When All Things Which Under the Appearance of Good Invite to Vice Are True and Perfect In God Alone.
• Chap. VII.—: He Gives Thanks to God For the Remission of His Sins, and Reminds Every One That the Supreme God May Have Preserved Us From Greater Sins.
• Chap. VIII.—: In His Theft He Loved the Company of His Fellow-sinners.
• Chap. IX.—: It Was a Pleasure to Him Also to Laugh When Seriously Deceiving Others.
• Chap. X.—: With God There Is True Rest and Life Unchanging.
• Book III.: Of the Seventeenth, Eighteenth, and Nineteenth Years of His Age, Passed At Carthage, When, Having Completed His Course of Studies, He Is Caught In the Snares of a Licentious Passion, and Falls Into the Errors of the ManichÆans.
• Chap. I.—: Deluded By an Insane Love, He, Though Foul and Dishonourable, Desires to Be Thought Elegant and Urbane.
• Chap. II.—: In Public Spectacles He Is Moved By an Empty Compassion. He Is Attacked By a Troublesome Spiritual Disease.
• Chap. III.—: Not Even When At Church Does He Suppress His Desires. In the School of Rhetoric He Abhors the Acts of the Subverters.
• Chap. IV.—: In the Nineteenth Year of His Age (his Father Having Died Two Years Before) He Is Led By the “hortensius” of Cicero to “philosophy,” to God, and a Better Mode of Thinking.
• Chap. V.—: He Rejects the Sacred Scriptures As Too Simple, and As Not to Be Compared With the Dignity of Tully.
• Chap. VI.—: Deceived By His Own Fault, He Falls Into the Errors of the ManichÆans, Who Gloried In the True Knowledge of God and In a Thorough Examination of Things.
• Chap. VII.—: He Attacks the Doctrine of the ManichÆans Concerning Evil, God, and the Righteousness of the Patriarchs.
• Chap. VIII.—: He Argues Against the Same As to the Reason of Offences.
• Chap. IX.—: That the Judgment of God and Men, As to Human Acts of Violence, Is Different.
• Chap. X.—: He Reproves the Triflings of the ManichÆans As to the Fruits of the Earth.
• Chap. XI.—: He Refers to the Tears, and the Memorable Dream Concerning Her Son, Granted By God to His Mother.
• Chap. XII.—: The Excellent Answer of the Bishop When Referred to By His Mother As to the Conversion of Her Son.
• Book IV.: Then Follows a Period of Nine Years From the Nineteenth Year of His Age, During Which Having Lost a Friend, He Followed the ManichÆans—and Wrote Books On the Fair and Fit, and Published a Work On the Liberal Arts, and the Categories of Aristotle
• Chap. I.—: Concerning That Most Unhappy Time In Which He, Being Deceived, Deceived Others; and Concerning the Mockers of His Confession.
• Chap. II.—: He Teaches Rhetoric, the Only Thing He Loved, and Scorns the Soothsayer, Who Promised Him Victory.
• Chap. III.—: Not Even the Most Experienced Men Could Persuade Him of the Vanity of Astrology, to Which He Was Devoted.
• Chap. IV.—: Sorely Distressed By Weeping At the Death of His Friend, He Provides Consolation For Himself.
• Chap. V.—: Why Weeping Is Pleasant to the Wretched.
• Chap. VI.—: His Friend Being Snatched Away By Death, He Imagines That He Remains Only As Half.
• Chap. VII.—: Troubled By Restlessness and Grief, He Leaves His Country a Second Time For Carthage.
• Chap. VIII.—: That His Grief Ceased By Time, and the Consolation of Friends.
• Chap. IX.—: That the Love of a Human Being, However Constant In Loving and Returning Love, Perishes; While He Who Loves God Never Loses a Friend.
• Chap. X.—: That All Things Exist That They May Perish, and That We Are Not Safe Unless God Watches Over Us.
• Chap. XI.—: That Portions of the World Are Not to Be Loved; But That God, Their Author, Is Immutable, and His Word Eternal.
• Chap. XII.—: Love Is Not Condemned, But Love In God, In Whom There Is Rest Through Jesus Christ, Is to Be Preferred.
• Chap. XIII.—: Love Originates From Grace and Beauty Enticing Us.
• Chap. XIV.—: Concerning the Books Which He Wrote “on the Fair and Fit,” Dedicated to Hierius.
• Chap. XV.—: While Writing, Being Blinded By Corporeal Images, He Failed to Recognise the Spiritual Nature of God.
• Chap. XVI.—: He Very Easily Understood the Liberal Arts and the Categories of Aristotle, But Without True Fruit.
• Book V.: He Describes the Twenty-ninth Year of His Age, In Which, Having Discovered the Fallacies of the ManichÆans, He Professed Rhetoric At Rome and Milan. Having Heard Ambrose, He Begins to Come to Himself.
• Chap. I.—: That It Becomes the Soul to Praise God, and to Confess Unto Him.
• Chap. II.—: On the Vanity of Those Who Wished to Escape the Omnipotent God.
• Chap. III.—: Having Heard Faustus, the Most Learned Bishop of the ManichÆans, He Discerns That God, the Author Both of Things Animate and Inanimate, Chiefly Has Care For the Humble.
• Chap. IV.—: That the Knowledge of Terrestrial and Celestial Things Does Not Give Happiness, But the Knowledge of God Only.
• Chap. V.—: Of ManichÆus Pertinaciously Teaching False Doctrines, and Proudly Arrogating to Himself the Holy Spirit.
• Chap. VI.—: Faustus Was Indeed an Elegant Speaker, But Knew Nothing of the Liberal Sciences.
• Chap. VII.—: Clearly Seeing the Fallacies of the ManichÆans, He Retires From Them, Being Remarkably Aided By God.
• Chap. VIII.—: He Sets Out For Rome, His Mother In Vain Lamenting It.
• Chap. IX.—: Being Attacked By Fever, He Is In Great Danger.
• Chap. X.—: When He Had Left the ManichÆans, He Retained His Depraved Opinions Concerning Sin and the Origin of the Saviour.
• Chap. XI.—: Helpidius Disputed Well Against the ManichÆans As to the Authenticity of the New Testament.
• Chap. XII.—: Professing Rhetoric At Rome, He Discovers the Fraud of His Scholars.
• Chap. XIII.—: He Is Sent to Milan, That He, About to Teach Rhetoric, May Be Known By Ambrose.
• Chap. XIV.—: Having Heard the Bishop, He Perceives the Force of the Catholic Faith, Yet Doubts, After the Manner of the Modern Academics.
• Book VI.: Attaining His Thirtieth Year, He, Under the Admonition of the Discourses of Ambrose, Discovered More and More the Truth of the Catholic Doctrine, and Deliberates As to the Better Regulation of His Life.
• Chap. I.—: His Mother Having Followed Him to Milan, Declares That She Will Not Die Before Her Son Shall Have Embraced the Catholic Faith.
• Chap. II.—: She, On the Prohibition of Ambrose, Abstains From Honouring the Memory of the Martyrs.
• Chap. III.—: As Ambrose Was Occupied With Business and Study, Augustin Could Seldom Consult Him Concerning the Holy Scriptures.
• Chap. IV.—: He Recognises the Falsity of His Own Opinions, and Commits to Memory the Saying of Ambrose.
• Chap. V.—: Faith Is the Basis of Human Life; Man Cannot Discover That Truth Which Holy Scripture Has Disclosed.
• Chap. VI.—: On the Source and Cause of True Joy,—the Example of the Joyous Beggar Being Adduced.
• Chap. VII.—: He Leads to Reformation His Friend Alypius, Seized With Madness For the Circensian Games.
• Chap. VIII.—: The Same When At Rome, Being Led By Others Into the Amphitheatre, Is Delighted With the Gladiatorial Games.
• Chap. IX.—: Innocent Alypius, Being Apprehended As a Thief, Is Set At Liberty By the Cleverness of an Architect.
• Chap. X.—: The Wonderful Integrity of Alypius In Judgment. the Lasting Friendship of Nebridius With Augustin.
• Chap. XI.—: Being Troubled By His Grievous Errors, He Meditates Entering On a New Life.
• Chap. XII.—: Discussion With Alypius Concerning a Life of Celibacy.
• Chap. XIII.—: Being Urged By His Mother to Take a Wife, He Sought a Maiden That Was Pleasing Unto Him.
• Chap. XIV.—: The Design of Establishing a Common Household With His Friends Is Speedily Hindered.
• Chap. XV.—: He Dismisses One Mistress, and Chooses Another.
• Chap. XVI.—: The Fear of Death and Judgment Called Him, Believing In the Immortality of the Soul, Back From His Wickedness, Him Who Aforetime Believed In the Opinions of Epicurus.
• Book VII.: He Recalls the Beginning of His Youth, I. E. the Thirty-first Year of His Age, In Which Very Grave Errors As to the Nature of God and the Origin of Evil Being Distinguished, and the Sacred Books More Accurately Known, He At Length Arrives At
• Chap. I.—: He Regarded Not God Indeed Under the Form of a Human Body, But As a Corporeal Substance Diffused Through Space.
• Chap. II.—: The Disputation of Nebridius Against the ManichÆans, On the Question “whether God Be Corruptible Or Incorruptible.”
• Chap. III.—: That the Cause of Evil Is the Free Judgment of the Will.
• Chap. IV.—: That God Is Not Corruptible, Who, If He Were, Would Not Be God At All.
• Chap. V.—: Questions Concerning the Origin of Evil In Regard to God, Who, Since He Is the Chief Good, Cannot Be the Cause of Evil.
• Chap. VI.—: He Refutes the Divinations of the Astrologers, Deduced From the Constellations.
• Chap. VII.—: He Is Severely Exercised As to the Origin of Evil.
• Chap. VIII.—: By God’s Assistance He By Degrees Arrives At the Truth.
• Chap. IX.—: He Compares the Doctrine of the Platonists Concerning the Λόγος With the Much More Excellent Doctrine of Christianity.
• Chap. X.—: Divine Things Are the More Clearly Manifested to Him Who Withdraws Into the Recesses of His Heart.
• Chap. XI.—: That Creatures Are Mutable and God Alone Immutable.
• Chap. XII.—: Whatever Things the Good God Has Created Are Very Good.
• Chap. XIII.—: It Is Meet to Praise the Creator For the Good Things Which Are Made In Heaven and Earth.
• Chap. XIV.—: Being Displeased With Some Part of God’s Creation, He Conceives of Two Original Substances.
• Chap. XV.—: Whatever Is, Owes Its Being to God.
• Chap. XVI.—: Evil Arises Not From a Substance, But From the Perversion of the Will.
• Chap. XVII.—: Above His Changeable Mind, He Discovers the Unchangeable Author of Truth.
• Chap. XVIII.—: Jesus Christ, the Mediator, Is the Only Way of Safety.
• Chap. XIX.—: He Does Not Yet Fully Understand the Saying of John, That “the Word Was Made Flesh.”
• Chap. XX.—: He Rejoices That He Proceeded From Plato to the Holy Scriptures, and Not the Reverse.
• Chap. XXI.—: What He Found In the Sacred Books Which Are Not to Be Found In Plato.
• Book VIII.: He Finally Describes the Thirty-second Year of His Age, the Most Memorable of His Whole Life, In Which, Being Instructed By Simplicianus Concerning the Conversion of Others, and the Manner of Acting, He Is, After a Severe Struggle, Renewed In
• Chap. I.—: He, Now Given to Divine Things, and Yet Entangled By the Lusts of Love, Consults Simplicianus In Reference to the Renewing of His Mind.
• Chap. II.—: The Pious Old Man Rejoices That He Read Plato and the Scriptures, and Tells Him of the Rhetorician Victorinus Having Been Converted to the Faith Through the Reading of the Sacred Books.
• Chap. III.—: That God and the Angels Rejoice More On the Return of One Sinner Than of Many Just Persons.
• Chap. IV.—: He Shows By the Example of Victorinus That There Is More Joy In the Conversion of Nobles.
• Chap. V.—: Of the Causes Which Alienate Us From God.
• Chap. VI.—: Pontitianus’ Account of Antony, the Founder of Monachism, and of Some Who Imitated Him.
• Chap. VII.—: He Deplores His Wretchedness, That Having Been Born Thirty-two Years, He Had Not Yet Found Out the Truth.
• Chap. VIII.—: The Conversation With Alypius Being Ended, He Retires to the Garden, Whither His Friend Follows Him.
• Chap. IX.—: That the Mind Commandeth the Mind, But It Willeth Not Entirely.
• Chap. X.—: He Refutes the Opinion of the ManichÆans As to Two Kinds of Minds,—one Good and the Other Evil.
• Chap. XI.—: In What Manner the Spirit Struggled With the Flesh, That It Might Be Freed From the Bondage of Vanity.
• Chap. XII.—: Having Prayed to God, He Pours Forth a Shower of Tears, And, Admonished By a Voice, He Opens the Book and Reads the Words In Rom. XIII. 13; By Which, Being Changed In His Whole Soul, He Discloses the Divine Favour to His Friend and His Mother
• Book IX.: He Speaks of His Design of Forsaking the Profession of Rhetoric; of the Death of His Friends, Nebridius and Verecundus; of Having Received Baptism In the Thirty-third Year of His Age; and of the Virtues and Death of His Mother, Monica.
• Chap. I.—: He Praises God, the Author of Safety, and Jesus Christ, the Redeemer, Acknowledging His Own Wickedness.
• Chap. II.—: As His Lungs Were Affected, He Meditates Withdrawing Himself From Public Favour.
• Chap. III.—: He Retires to the Villa of His Friend Verecundus, Who Was Not Yet a Christian, and Refers to His Conversion and Death, As Well As That of Nebridius.
• Chap. IV.—: In the Country He Gives His Attention to Literature, and Explains the Fourth Psalm In Connection With the Happy Conversion of Alypius. He Is Troubled With Toothache.
• Chap. V.—: At the Recommendation of Ambrose, He Reads the Prophecies of Isaiah, But Does Not Understand Them.
• Chap. VI.—: He Is Baptized At Milan With Alypius and His Son Adeodatus. the Book “de Magistro.”
• Chap. VII.—: Of the Church Hymns Instituted At Milan; of the Ambrosian Persecution Raised By Justina; and of the Discovery of the Bodies of Two Martyrs.
• Chap. VIII.—: Of the Conversion of Evodius, and the Death of His Mother When Returning With Him to Africa; and Whose Education He Tenderly Relates.
• Chap. IX.—: He Describes the Praiseworthy Habits of His Mother; Her Kindness Towards Her Husband and Her Sons.
• Chap. X.—: A Conversation He Had With His Mother Concerning the Kingdom of Heaven.
• Chap. XI.—: His Mother, Attacked By Fever, Dies At Ostia.
• Chap. XII.—: How He Mourned His Dead Mother.
• Chap. XIII.—: He Entreats God For Her Sins, and Admonishes His Readers to Remember Her Piously.
• Book X.: Having Manifested What He Was and What He Is, He Shows the Great Fruit of His Confession; and Being About to Examine By What Method God and the Happy Life May Be Found, He Enlarges On the Nature and Power of Memory. Then He Examines His Own Acts,
• Chap. I.—: In God Alone Is the Hope and Joy of Man.
• Chap. II.—: That All Things Are Manifest to God. That Confession Unto Him Is Not Made By the Words of the Flesh, But of the Soul, and the Cry of Reflection.
• Chap. III.—: He Who Confesseth Rightly Unto God Best Knoweth Himself.
• Chap. IV.—: That In His Confessions He May Do Good, He Considers Others.
• Chap. V.—: That Man Knoweth Not Himself Wholly.
• Chap. VI.—: The Love of God, In His Nature Superior to All Creatures, Is Acquired By the Knowledge of the Senses and the Exercise of Reason.
• Chap. VII.—: That God Is to Be Found Neither From the Powers of the Body Nor of the Soul.
• Chap. VIII.—: Of the Nature and the Amazing Power of Memory.
• Chap. IX.—: Not Only Things, But Also Literature and Images, Are Taken From the Memory, and Are Brought Forth By the Act of Remembering.
• Chap. X.—: Literature Is Not Introduced to the Memory Through the Senses, But Is Brought Forth From Its More Secret Places.
• Chap. XI.—: What It Is to Learn and to Think.
• Chap. XII.—: On the Recollection of Things Mathematical.
• Chap. XIII.—: Memory Retains All Things.
• Chap. XIV.—: Concerning the Manner In Which Joy and Sadness May Be Brought Back to the Mind and Memory.
• Chap. XV.—: In Memory There Are Also Images of Things Which Are Absent.
• Chap. XVI.—: The Privation of Memory Is Forgetfulness.
• Chap. XVII.—: God Cannot Be Attained Unto By the Power of Memory, Which Beasts and Birds Possess.
• Chap. XVIII.—: A Thing When Lost Could Not Be Found Unless It Were Retained In the Memory.
• Chap. XIX.—: What It Is to Remember.
• Chap. XX.—: We Should Not Seek For God and the Happy Life Unless We Had Known It.
• Chap. XXI.—: How a Happy Life May Be Retained In the Memory.
• Chap. XXII.—: A Happy Life Is to Rejoice In God, and For God.
• Chap. XXIII.—: All Wish to Rejoice In the Truth.
• Chap. XXIV.—: He Who Finds Truth, Finds God.
• Chap. XXV.—: He Is Glad That God Dwells In His Memory.
• Chap. XXVI.—: God Everywhere Answers Those Who Take Counsel of Him.
• Chap. XXVII.—: He Grieves That He Was So Long Without God.
• Chap. XXVIII.—: On the Misery of Human Life.
• Chap. XXIX.—: All Hope Is In the Mercy of God.
• Chap. XXX.—: Of the Perverse Images of Dreams, Which He Wishes to Have Taken Away.
• Chap. XXXI.—: About to Speak of the Temptations of the Lust of the Flesh, He First Complains of the Lust of Eating and Drinking.
• Chap. XXXII.—: Of the Charms of Perfumes Which Are More Easily Overcome.
• Chap. XXXIII.—: He Overcame the Pleasures of the Ear, Although In the Church He Frequently Delighted In the Song, Not In the Thing Sung.
• Chap. XXXIV.—: Of the Very Dangerous Allurements of the Eyes; On Account of Beauty of Form, God, the Creator, Is to Be Praised.
• Chap. XXXV.—: Another Kind of Temptation Is Curiosity, Which Is Stimulated By the Lust of the Eyes.
• Chap. XXXVI.—: A Third Kind Is “pride,” Which Is Pleasing to Man, Not to God.
• Chap. XXXVII.—: He Is Forcibly Goaded On By the Love of Praise.
• Chap. XXXVIII.—: Vain-glory Is the Highest Danger.
• Chap. XXXIX.—: Of the Vice of Those Who, While Pleasing Themselves, Displease God.
• Chap. XI.—: The Only Safe Resting-place For the Soul Is to Be Found In God.
• Chap. Xli.—: Having Conquered His Triple Desire, He Arrives At Salvation.
• Chap. Xlii.—: In What Manner Many Sought the Mediator.
• Chap. Xliii.—: That Jesus Christ, At the Same Time God and Man, Is the True and Most Efficacious Mediator.
• Book XI.: The Design of His Confessions Being Declared, He Seeks From God the Knowledge of the Holy Scriptures, and Begins to Expound the Words of Genesis I. 1, Concerning the Creation of the World. the Questions of Rash Disputers Being Refuted, “what Did
• Chap. I.—: By Confession He Desires to Stimulate Towards God His Own Love and That of His Readers.
• Chap. Ii—: He Begs of God That Through the Holy Scriptures He May Be Led to Truth.
• Chap. III.—: He Begins From the Creation of the World—not Understanding the Hebrew Text.
• Chap. IV.—: Heaven and Earth Cry Out That They Have Been Created By God.
• Chap. V.—: God Created the World Not From Any Certain Matter, But In His Own Word.
• Chap. VI.—: He Did Not, However, Create It By a Sounding and Passing Word.
• Chap. VII.—: By His Co-eternal Word He Speaks, and All Things Are Done.
• Chap. VIII.—: That Word Itself Is the Beginning of All Things, In the Which We Are Instructed As to Evangelical Truth.
• Chap. IX.—: Wisdom and the Beginning.
• Chap. X.—: The Rashness of Those Who Inquire What God Did Before He Created Heaven and Earth.
• Chap. XI.—: They Who Ask This Have Not As Yet Known the Eternity of God, Which Is Exempt From the Relation of Time.
• Chap. XII.—: What God Did Before the Creation of the World.
• Chap. XIII.—: Before the Times Created By God, Times Were Not.
• Chap. XIV.—: Neither Time Past Nor Future, But the Present Only, Really Is.
• Chap. XV.—: There Is Only a Moment of Present Time.
• Chap. XVI.—: Time Can Only Be Perceived Or Measured While It Is Passing.
• Chap. XVII.—: Nevertheless There Is Time Past and Future.
• Chap. XVIII.—: Past and Future Times Cannot Be Thought of But As Present.
• Chap. XIX.—: We Are Ignorant In What Manner God Teaches Future Things.
• Chap. XX.—: In What Manner Time May Properly Be Designated.
• Chap. XXI.—: How Time May Be Measured.
• Chap. XXII.—: He Prays God That He Would Explain This Most Entangled Enigma.
• Chap. XXIII.—: That Time Is a Certain Extension.
• Chap. XXIV.—: That Time Is Not a Motion of a Body Which We Measure By Time.
• Chap. XXV.—: He Calls On God to Enlighten His Mind.
• Chap. XXVI.—: We Measure Longer Events By Shorter In Time.
• Chap. XXVII.—: Times Are Measured In Proportion As They Pass By.
• Chap. XXVIII.—: Time In the Human Mind, Which Expects, Considers, and Remembers.
• Chap. XXIX.—: That Human Life Is a Distraction, But That Through the Mercy Or God He Was Intent On the Prize of His Heavenly Calling.
• Chap. XXX.—: Again He Refutes the Empty Question, “what Did God Before the Creation of the World?”
• Chap. XXXI.—: How the Knowledge of God Differs From That of Man.
• Book XII.: He Continues His Explanation of the First Chapter of Genesis According to the Septuagint, and By Its Assistance He Argues, Especially, Concerning the Double Heaven, and the Formless Matter Out of Which the Whole World May Have Been Created; Aft
• Chap. I.—: The Discovery of Truth Is Difficult, But God Has Promised That He Who Seeks Shall Find.
• Chap. II.—: Of the Double Heaven,—the Visible, and the Heaven of Heavens.
• Chap. III.—: Of the Darkness Upon the Deep, and of the Invisible and Formless Earth.
• Chap. IV.—: From the Formlessness of Matter, the Beautiful World Has Arisen.
• Chap. V.—: What May Have Been the Form of Matter.
• Chap. VI.—: He Confesses That At One Time He Himself Thought Erroneously of Matter.
• Chap. VII.—: Out of Nothing God Made Heaven and Earth.
• Chap. VIII.—: Heaven and Earth Were Made “in the Beginning;” Afterwards the World, During Six Days, From Shapeless Matter.
• Chap. IX.—: That the Heaven of Heavens Was an Intellectual Creature, But That the Earth Was Invisible and Formless Before the Days That It Was Made.
• Chap. X.—: He Begs of God That He May Live In the True Light, and May Be Instructed As to the Mysteries of the Sacred Books.
• Chap. XI.—: What May Be Discovered to Him By God.
• Chap. XII.—: From the Formless Earth God Created Another Heaven and a Visible and Formed Earth.
• Chap. XIII.—: Of the Intellectual Heaven and Formless Earth, Out of Which, On Another Day, the Firmament Was Formed.
• Chap. XIV.—: Of the Depth of the Sacred Scripture, and Its Enemies.
• Chap. XV.—: He Argues Against Adversaries Concerning the Heaven of Heavens.
• Chap. XVI.—: He Wishes to Have No Intercourse With Those Who Deny Divine Truth.
• Chap. XVII.—: He Mentions Five Explanations of the Words of Genesis 1. I.
• Chap. XVIII.—: What Error Is Harmless In Sacred Scripture.
• Chap. XIX.—: He Enumerates the Things Concerning Which All Agree.
• Chap. Xx—: of the Words, “in the Beginning,” Variously Understood.
• Chap. XXI.—: Of the Explanation of the Words, “the Earth Was Invisible.”
• Chap. XXII.—: He Discusses Whether Matter Was From Eternity, Or Was Made By God. 1
• Chap. XXIII.—: Two Kinds of Disagreements In the Books to Be Explained.
• Chap. XXIV.—: Out of the Many True Things, It Is Not Asserted Confidently That Moses Understood This Or That.
• Chap. XXV.—: It Behoves Interpreters, When Disagreeing Concerning Obscure Places, to Regard God the Author of Truth, and the Rule of Charity.
• Chap. XXVI.—: What He Might Have Asked of God Had He Been Enjoined to Write the Book of Genesis.
• Chap. XXVII.—: The Style of Speaking In the Book of Genesis Is Simple and Clear.
• Chap. XXVIII.—: The Words, “in the Beginning,” And, “the Heaven and the Earth,” Are Differently Understood.
• Chap. XXIX.—: Concerning the Opinion of Those Who Explain It “at First He Made.”
• Chap. XXX.—: In the Great Diversity of Opinions, It Becomes All to Unite Charity and Divine Truth.
• Chap. XXXI.—: Moses Is Supposed to Have Perceived Whatever of Truth Can Be Discovered In His Words.
• Chap. XXXII.—: First, the Sense of the Writer Is to Be Discovered, Then That Is to Be Brought Out Which Divine Truth Intended.
• Book XIII.: Of the Goodness of God Explained In the Creation of Things, and of the Trinity As Found In the First Words of Genesis. the Story Concerning the Origin of the World (gen. I.) Is Allegorically Explained, and He Applies It to Those Things Which G
• Chap. I.—: He Calls Upon God, and Proposes to Himself to Worship Him.
• Chap. II.—: All Creatures Subsist From the Plenitude of Divine Goodness.
• Chap. III.—: Genesis I. 3,—of “light,”—he Understands As It Is Seen In the Spiritual Creature.
• Chap. IV.—: All Things Have Been Created By the Grace of God, and Are Not of Him As Standing In Need of Created Things.
• Chap. V.—: He Recognises the Trinity In the First Two Verses of Genesis.
• Chap. VI.—: Why the Holy Ghost Should Have Been Mentioned After the Mention of Heaven and Earth.
• Chap. VII.—: That the Holy Spirit Brings Us to God.
• Chap. VIII.—: That Nothing Whatever, Short of God, Can Yield to the Rational Creature a Happy Rest.
• Chap. IX.—: Why the Holy Spirit Was Only “borne Over” the Waters.
• Chap. X.—: That Nothing Arose Save By the Gift of God.
• Chap. XI.—: That the Symbols of the Trinity In Man, to Be, to Know, and to Will, Are Never Thoroughly Examined.
• Chap. XII.—: Allegorical Explanation of Genesis, Chap. I., Concerning the Origin of the Church and Its Worship.
• Chap. XIII.—: That the Renewal of Man Is Not Completed In This World.
• Chap. XIV.—: That Out of the Children of the Night and of the Darkness, Children of the Light and of the Day Are Made.
• Chap. XV.—: Allegorical Explanation of the Firmament and Upper Works, Ver. 6.
• Chap. XVI.—: That No One But the Unchangeable Light Knows Himself.
• Chap. XVII.—: Allegorical Explanation of the Sea and the Fruit-bearing Earth—verses 9 and 11.
• Chap. XVIII.—: Of the Lights and Stars of Heaven—of Day and Night, Ver. 14.
• Chap. XIX.—: All Men Should Become Lights In the Firmament of Heaven.
• Chap. XX.—: Concerning Reptiles and Flying Creatures (ver. 20),—the Sacrament of Baptism Being Regarded.
• Chap. XXI.—: Concerning the Living Soul, Birds, and Fishes (ver. 24),—the Sacrament of the Fucharist Being Regarded.
• Chap. XXII.—: He Explains the Divine Image (ver. 26) of the Renewal of the Mind.
• Chap. XXIII.—: That to Have Power Over All Things (ver. 26) Is to Judge Spiritually of All.
• Chap. XXIV.—: Why God Has Blessed Men, Fishes, Flying Creatures, and Not Herbs and the Other Animais (ver. 28).
• Chap. XXV.—: He Explains the Fruits of the Earth (ver. 29) of Works of Mercy.
• Chap. XXVI.—: In the Confessing of Benefits, Computation Is Made Not As to the “gift,” But As to the “fruit,”—that Is, the Good and Right Will of the Giver.
• Chap. XXVII.—: Many Are Ignorant As to This, and Ask For Miracles, Which Are Signified Under the Names of “fishes” and “whales.”
• Chap. XXVIII.—: The Proceeds to the Last Verse, “all Things Are Very Good,”—that Is, the Work Being Altogether Good.
• Chap. XXIX.—: Although It Is Said Eight Times That “god Saw That It Was Good,” Yet Time Has No Relation to God and His Word.
• Chap. XXX.—: He Refutes the Opinions of the ManichÆans and the Gnostics Concerning the Origin of the World.
• Chap. XXXI.—: We Do Not See “that It Was Good” But Through the Spirit of God, Which Is In Us.
• Chap. XXXII.—: Of the Particular Works of God, More Especially of Man.
• Chap. XXXIII.—: The World Was Created By God Out of Nothing.
• Chap. XXXIV.—: He Briefly Repeats the Allegorical Interpretation of Genesis (ch. I.), And Confesses That We See It By the Divine Spirit.
• Chap. XXXV.—: He Prays God For That Peace of Rest Which Hath No Evening.
• Chap. XXXVI.—: The Seventh Day, Without Evening and Setting, the Image of Eternal Life and Rest In God.
• Chap. XXXVII.—: Of Rest In God, Who Ever Worketh, and Yet Is Ever At Rest.
• Chap. XXXVIII.—: Of the Difference Between the Knowledge of God and of Men, and of the Repose Which Is to Be Sought From God Only.
• Letters of St. Augustin.
• Preface.
• Prefatory Note.
• First Division.
• Letter I. ( 386.)
• Letter II. ( 386.)
• Letter III. ( 387.)
• Letter IV. ( 387.)
• Letter V. ( 388.)
• Letter VI. ( 389.)
• Letter VII. ( 389.)
• Letter VIII. ( 389.)
• Letter IX. ( 389.)
• Letter X. ( 389.)
• Letter XI. ( 389.)
• Letter XII. ( 389.)
• Letter XIII. ( 389.)
• Letter XIV. ( 389.)
• Letter XV. ( 390.)
• Letter XVI. ( 390.)
• Letter XVII. ( 390.)
• Letter XVIII. ( 390.)
• Letter XIX. ( 390.)
• Letter XX. ( 390.)
• Letter XXI. ( 391.)
• Letter XXII. ( 392.)
• Letter XXIII. ( 392.)
• Letter XXIV.
• Letter XXV. ( 394.)
• Letter XXVI. ( 395.)
• Letter XXVII. ( 395.)
• Letter XXVIII. ( 394 Or 395.)
• Letter XXIX. ( 395.)
• Letter XXX. ( 396.)
• Second Division. Letters Which Were Written By Augustin After His Becoming Bishop of Hippo, and Before the Conference Held With the Donatists At Carthage, and the Discovery of the Heresy of Pelagius In Africa ( 396-410).
• Letter XXXI. ( 396.)
• Letter XXXII.
• Letter XXXIII. ( 396.)
• Letter XXXIV. ( 396.)
• Letter XXXV. ( 396.)
• Letter XXXVI. ( 396.)
• Letter XXXVII. ( 397.)
• Letter XXXVIII. ( 397.)
• Letter XXXIX. ( 397.)
• Letter Xl. ( 397.)
• Letter Xli. ( 397.)
• Letter Xlii. ( 397.)
• Letter Xliii. ( 397.)
• Letter Xliv. ( 398.)
• Letter Xlv.
• Letter Xlvi. ( 398.)
• Letter Xlvii. ( 398.)
• Letter Xlviii. ( 398.)
• Letter Xlix.
• Letter L. 13 ( 399.)
• Letter Li. ( 399 Or 400.)
• Letter Lii.
• Letter Liii. ( 400.)
• Letter Liv.
• Letter Lv.
• Letters Lvi. and Lvii.
• Letter Lviii. ( 401.)
• Letter Lix. ( 401.)
• Letter Lx. ( 401.)
• Letter Lxi. ( 401.)
• Letter Lxii. ( 401.)
• Letter Lxiii. ( 401.)
• Letter Lxiv. ( 401.)
• Letter Lxv. ( 402.)
• Letter Lxvi. ( 402.)
• Letter Lxvii. ( 402.)
• Letter Lxviii. ( 402.)
• Letter Lxix. ( 402.)
• Letter Lxx. ( 402.)
• Letter Lxxi. ( 403.)
• Letter Lxxii. ( 404.)
• Letter Lxxiii. ( 404.)
• Letter Lxxiv. ( 404.)
• Letter Lxxv. ( 404.)
• Letter Lxxvi. ( 402.)
• Letter Lxxvii. ( 404.)
• Letter Lxxviii. ( 404.)
• Letter Lxxix. ( 404.)
• Letter Lxxx. ( 404.)
• Letter Lxxxi. ( 405.)
• Letter Lxxxii. ( 405.)
• Letter Lxxxiii. ( 405.)
• Letter Lxxxiv. ( 405.)
• Letter Lxxxv. ( 405.)
• Letter Lxxxvi. ( 405.)
• Letter Lxxxvii. ( 405.)
• Letter Lxxxviii. ( 406.)
• Letter Lxxxix. ( 406.)
• Letter XC. ( 408.)
• Letter XCI. ( 408.)
• Letter XCII. ( 408.)
• Letter XCIII. ( 408.)
• Letter XCIV. ( 408.)
• Letter XCV. ( 408.)
• Letter XCVI. ( 408.)
• Letter XCVII. ( 408.)
• Letter XCVIII. ( 408.)
• Letter XCIX. ( 408 Or Beginning of 409.)
• Letter C. ( 409.)
• Letter CI. ( 409.)
• Letter CII. ( 409.)
• Letter CIII. ( 409.)
• Letter CIV. ( 409.)
• Letter CXI. ( November, 409.)
• Letter CXV. ( 410.)
• Letter CXVI.
• Letter CXVII. ( 410.)
• Letter CXVIII. ( 410.)
• Letter CXXII. ( 410.)
• Letter CXXIII. ( 410.)
• Third Division. Letters Which Were Written By Augustin After the Time of the Conference With the Donatists and the Rise of the Pelagian Heresy In Africa; I.E., During the Last Twenty Years of His Life ( 411-430).
• Letter CXXIV. ( 411.)
• Letter CXXV. ( 411.)
• Letter CXXVI. ( 411.)
• Letter CXXX. ( 412.)
• Letter CXXXI. ( 412.)
• Letter CXXXII. ( 412.)
• Letter CXXXIII. ( 412.)
• Letter CXXXV. ( 412.)
• Letter CXXXVI. ( 412.)
• Letter CXXXVII. ( 412.)
• Letter CXXXVIII. ( 412.)
• Letter CXXXIX. ( 412.)
• Letter Cxliii. ( 412.)
• Letter Cxliv. ( 412.)
• Letter Cxlv. ( 412 Or 413.)
• Letter Cxlvi. ( 413.)
• Letter Cxlviii. ( 413.)
• Letter Cl. ( 413.)
• Letter Cli. ( 413 Or 414.)
• Letter Clviii. ( 414.)
• Letter Clix. ( 415.)
• Letter Clxiii. ( 414.)
• Letter Clxiv. ( 414.)
• Letter Clxv. ( 410. 1 )
• Letter Clxvi. ( 415.)
• Letter Clxvii. ( 415.)
• Letter Clxix. ( 415.)
• Letter Clxxii. ( 416.)
• Letter Clxxiii. ( 416.)
• Letter Clxxx. ( 416.)
• Letter Clxxxviii. ( 416.)
• Letter Clxxxix. ( 418.)
• Letter CXCI. ( 418.)
• Letter CXCII. ( 418.)
• Letter CXCV. ( 418.)
• Letter CCI. ( 419.)
• Letter CCII. ( 419.)
• Letter CCIII. ( 420.)
• Letter CCVIII. ( 423.)
• Letter CCIX. ( 423.)
• Letter CCX. ( 423.)
• Letter CCXI. ( 423.)
• Letter CCXII. ( 423.)
• Letter CCXIII. ( September 26th, 426.)
• Letter CCXVIII. ( 426.)
• Letter CCXIX. ( 426.)
• Letter CCXX. ( 427.)
• Letter CCXXVII. ( 428 Or 429.)
• Letter CCXXVIII. ( 428 Or 429.)
• Letter CCXXIX. ( 429.)
• Letter CCXXXI. ( 429.)
• Fourth Division. [hitherto the Order Followed In the Arrangement of the Letters Has Been the Chronological. It Being Impossible to Ascertain Definitely the Date of Composition of Thirty-nine of the Letters, These Have Been Placed By the Benedictine Edi
• Letter CCXXXII.
• Letter CCXXXVII.
• Letter Ccxlv.
• Letter Ccxlvi.
• Letter Ccl.
• Letter Ccliv.
• Letter Cclxiii.
• Letter Cclxix.
• First Series.
• Contributors. Philip Schaff, D. D., Editor-in-chief.
• Names of Translators and Editors.
• Works.

LETTER XCII.

( 408.)

to the noble and justly distinguished lady italica, a daughter worthy of honour in the love of christ, bishop augustin sends greeting in the lord.

1. I have learned, not only by your letter, but also by the statements of the person who brought it to me, that you earnestly solicit a letter from me, believing that you may derive from it very great consolation. What you may gain from my letter it is for yourself to judge; I at least felt that I should neither refuse nor delay compliance with your request. May your own faith and hope comfort you, and that love which is shed abroad in the hearts of the pious by the Holy Ghost,1 whereof we have now a portion as an earnest of the whole, in order that we may learn to desire its consummate fulness. For you ought not to consider yourself desolate while you have Christ dwelling in your heart by faith; nor ought you to sorrow as those heathens who have no hope, seeing that in regard to those friends, who are not lost, but only called earlier than ourselves to the country whither we shall follow them, we have hope, resting on a most sure promise, that from this life we shall pass into that other life, in which they shall be to us more beloved as they shall be better known, and in which our pleasure in loving them shall not be alloyed by any fear of separation.

2. Your late husband, by whose decease you are now a widow, was truly well known to you, but better known to himself than to you. And how could this be, when you saw his face, which he himself did not see, if it were not that the inner knowledge which we have of ourselves is more certain, since no man “knoweth the things of a man, save the spirit of man which is in man”?2 but when the Lord cometh, “who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts,”3 then shall nothing in any one be concealed from his neighbour; nor shall there be anything which any one might reveal to his friends, but keep hidden from strangers, for no stranger shall be there. What tongue can describe the nature and the greatness of that light by which all those things which are now in the hearts of men concealed shall be made manifest? who can with our weak faculties even approach it? Truly that Light is God Himself, for “God is Light, and in Him is no darkness at all;”4 but He is the Light of purified minds, not of these bodily eyes. And the mind shall then be, what meanwhile it is not, able to see that light.

3. But this the bodily eye neither now is, nor shall then be, able to see. For everything which can be seen by the bodily eye must be in some place, nor can be everywhere in its totality, but with a smaller part of itself occupies a smaller space, and with a larger part a larger space. It is not so with God, who is invisible and incorruptible, “who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen nor can see.”5 For He cannot be seen by men through the bodily organ by which men see corporeal things. For if He were inaccessible to the minds also of the saints, it would not be said, “They looked unto Him, and were lightened” [translated by Aug., “Draw near unto Him, and be enlightened”];6 and if He was invisible to the minds of the saints, it would not be said, “We shall see Him as He is:” for consider the whole context there in that Epistle of John: “Beloved,” he says, “now are we the sons of God; and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him, for we shall see Him as He is.”7 We shall therefore see Him according to the measure in which we shall be like Him; because now the measure in which we do not see Him is according to the measure of our unlikeness to Him. We shall therefore see Him by means of that in which we shall be like Him. But who would be so infatuated as to assert that we either are or shall be in our bodies like unto God? The likeness spoken of is therefore in the inner man, “which is renewed in knowledge after the image of Him that created him.”8 And we shall become the more like unto Him, the more we advance in knowledge of Him and in love; because “though our outward man perish, our inward man is renewed day by day,”9 yet so as that, however far one may have become advanced in this life, he is far short of that perfection of likeness which is fitted for seeing God, as the apostle says, “face to face.”10 If by these words we were to understand the bodily face, it would follow that God has a face such as ours, and that between our face and His there must be a space intervening when we shall see Him face to face. And if a space intervene, this presupposes a limitation and a definite conformation of members and other things, absurd to utter, and impious even to think of, by which most empty delusions the natural man, which “receiveth not the things of the Spirit of God,”1 is deceived.

4. For some of those who talk thus foolishly affirm, as I am informed, that we see God now by our minds, but shall then see Him by our bodies; yea, they even say that the wicked shall in the same manner see Him. Observe how far they have gone from bad to worse, when, unpunished for their foolish speaking, they talk at random, unrestrained by either fear or shame. They used to say at first, that Christ endowed only His own flesh with this faculty of seeing God with the bodily eye; then they added to this, that all the saints shall see God in the same way when they have received their bodies again in the resurrection; and now they have granted that the same thing is possible to the wicked also. Well, let them grant what gifts they please, and to whom they please: for who may say anything against men giving away that which is their own? for he that speaketh a lie, speaketh of his own.2 Be it yours, however, in common with all who hold sound doctrine, not to presume to take in this way from your own any of these errors; but when you read, “Blessed are the pure in heart, for they shall see God,”3 learn from it that the impious shall not see Him: for the impious are neither blessed nor pure in heart. Moreover, when you read, “Now we see through a glass darkly,4 but then face to face,”5 learn from this that we shall then see Him face to face by the same means by which we now see Him through a glass darkly. In both cases alike, the vision of God belongs to the inner man, whether when we walk in this pilgrimage still by faith, in which it uses the glass and the αἴνιγμα, or when, in the country which is our home, we shall perceive by sight, which vision the words “face to face” denote.

5. Let the flesh raving with carnal imaginations hear these words: “God is a Spirit, and they that worship Him must worship Him in spirit and in truth.”6 If this be the manner of worshipping Him, how much more of seeing Him! For who durst affirm that the Divine essence is seen in a corporal manner, when He has not permitted it to be worshipped in a corporal manner? They think, however, that they are very acute in saying and in pressing as a question for us to answer: Was Christ able to endow His flesh so as that He could with His eyes see the Father, or was He not? If we reply that He was not, they publish abroad that we have denied the omnipotence of God; if, on the other hand, we grant that He was able, they affirm that their argument is established by our reply. How much more excusable is the folly of those who maintain that the flesh shall be changed into the Divine substance, and shall be what God Himself is, in order that thus they may endow with fitness for seeing God that which is meanwhile removed by so great diversity of nature from likeness to Him! Yet I believe they reject from their creed, perhaps also refuse to hear, this error. Nevertheless, if they were in like manner pressed with the question above quoted, as to whether God can or cannot do this [viz. change our flesh into the Divine substance], which alternative will they choose? Will they limit His power by answering that He cannot; or if they concede that He can, will they by this concession grant that it shall be done? Let them get out of the dilemma which they have proposed to others as above, in the same way by which they get out of this dilemma proposed to others by them. Moreover, why do they contend that this gift is to be attributed only to the eyes, and not to all the other senses of Christ? Shall God then be a sound, that He may be perceived by the ear? and an exhalation, that He may be discerned by the sense of smell? and a liquid of some kind, that He may be also imbibed? and a solid body, that He may be also touched? No, they say. What then? we reply; can God be this, or can He not? If they say He cannot, why do they derogate from the omnipotence of God? If they say He can, but is not willing, why do they show favour to the eyes alone, and grudge the same honour to the other senses of Christ? Do they carry their folly just as far as they please? How much better is our course, who do not prescribe limits to their folly, but would fain prevent them from entering into it at all!

6. Many things may be brought forward for the confutation of that madness. Meanwhile, however, if at any time they assail your ears, read this letter to the supporters of such error, and do not count it too great a labour to write back to me as well as you can what they say in reply. Let me add that our hearts are purified by faith, because the vision of God is promised to us as the reward of faith. Now, if this vision of God were to be through the bodily eyes, in vain are the souls of saints exercised for receiving it; nay, rather, a soul which cherishes such sentiments is not exercised in itself, but is wholly in the flesh. For where will it dwell more resolutely and fixedly than in that by means of which it expects that it shall see God? How great an evil this would be I rather leave to your own intelligence to observe, than labour to prove by a long argument.

May your heart dwell always under the Lord’s keeping, noble and justly distinguished lady, and daughter worthy of honour in the love of Christ! Salute from me, with the respect due to your worth, your sons, who are along with yourself honourable, and to me dearly beloved in the Lord.

[1 ]Rom. v. 5.

[2 ]1 Cor. ii. 11.

[3 ]1 Cor. iv. 5.

[4 ]1 John i. 5.

[5 ]1 Tim. vi. 16.

[6 ]Ps. xxxiv. 5.

[7 ]1 John iii. 2.

[8 ]Col. iii. 10.

[9 ]2 Cor. iv. 6.

[10 ]1 Cor. xiii. 12.

[1 ]1 Cor. ii. 14.

[2 ]John viii. 44.

[3 ]Matt. v. 8.

[4 ]ἐν αινιγματι.

[5 ]1 Cor. xiii. 12.

[6 ]John iv. 24.