Augustine - Catholic University of America Press

Transcription

August i n e
i n H is Ow n Wor ds
!
August i ne
edi ted by Wil l i a m H a r ml e ss, S. J.
!
The Catholic University of America Press
Washington, D. C.
Copyright © 2010
The Catholic University of America Press
All rights reserved
The paper used in this publication meets the minimum requirements of
American National Standards for Information Science—Permanence of Paper for
Printed Library Materials, ansi z39.48-1984.
∞
Library of Congress Cataloging-in-Publication Data
Augustine, Saint, Bishop of Hippo.
[Selections. English. 2010]
Augustine in his own words / edited by William Harmless.
p. cm.
Includes bibliographical references (p. ) and indexes.
isbn 978-0-8132-1743-7 (pbk. : alk. paper)
I. Harmless, William, 1953– II. Title.
br65.a52e6 2010b
270.2—dc22
2010011081
For Wayne Conway
C on t e n ts
List of Illustrations
Introduction: Of Portraits, Voices, and the Art of Mosaic
Abbreviations
The Works of Augustine: Texts and Translations
1 Confessions
viii
ix
xxiii
xxvii
1
2 Augustine the Philosopher
39
3 Augustine the Bishop
78
4 Augustine the Preacher
122
5 Augustine the Exegete
156
6 Controversies (I): Against the Manichees
201
7 Controversies (II): Against the Donatists
232
8 Augustine the Theologian: On the Trinity
274
9 Controversies (III): On the City of God,
Against the Pagans
315
10 Controversies (IV): Against the Pelagians
373
Epilogue
437
Chronology: The Life and Major Works of Augustine
Suggestions for Further Reading Index of Scripture
Index of Augustinian Texts
Index of Other Ancient Authors and Texts
Index of Persons and Subjects
441
447
469
475
480
482
Ill u s t rat i o ns
Vittore Carpaccio, St. Augustine in His Study
Map, Fourth-Century Italy and
Roman North Africa
Map, Augustine’s North Africa
Photograph, The Ruins of Augustine’s
Basilica Pacis
x
xliv
79
123
I n t rod u ct i o n
Of Portraits, Voices, and the Art of Mosaic
Medieval and Renaissance artists loved to imagine the great saints of the past,
how they looked, how they dressed, how they lived. St. Augustine (354–430)
was an occasional subject. Most artistic renderings of him, whether in paintings or illuminated manuscripts or stained glass windows, are rather workmanlike.1 But there is one great portrait of him. It is a large oil painting by Vittore Carpaccio (c. 1460–c. 1526), entitled Saint Augustine in His Study.2 Carpaccio
portrays Augustine seated behind a desk, stylus in hand, his right arm raised
in the air, poised between thoughts, ready to transcribe the next great theological inspiration. Scattered about his desk and beneath his feet are books,
some piled up, others lying open, all expensively bound. He sits completely
alone in a spacious, elegant study. The room’s high ceiling is ornately paneled.
In the background is a small private chapel, located in a niche, with an episcopal miter left behind on the altar and an episcopal crosier leaning up against
the wall. Augustine himself is given a European’s face, bearded, fair-skinned.3
He is dressed in the refined robes of a Renaissance bishop and gazes out not at
us, but to the left, at some scene visible through the nearby window or, more
likely, at some far-off horizon beyond the senses’ grasp.
It is a wonderfully dramatic image. It is also almost entirely wrong.
What’s wrong with it? First, Augustine was no European. He was an African, a native of Thagaste (now Souk Ahras in Algeria), and he spent nearly 35
years of his life as the bishop of a second-rate, bustling North African port
city, Hippo Regius (now Annaba on the Algerian-Tunisian border). His contemporaries acclaimed him one of the great masters of the Latin language,
1. See Joseph C. Schnaubelt and Frederick Van Fleteren, eds., Augustine in Iconography: History and Legend,
Augustinian Historical Institute Series, vol. 4 (New York: Peter Lang Publishing, 1999).
2. This painting graces the cover of two of the finest contemporary scholarly studies of Augustine:
Allan Fitzgerald’s Augustine Through the Ages: An Encyclopedia (Grand Rapids: Eerdmans, 1999), and Peter
Brown’s Augustine of Hippo: A Biography, rev. ed. (Berkeley: University of California Press, 2000).
3. Patricia Fortini Brown, “Carpaccio’s St. Augustine in His Study: A Portrait Within a Portrait,” Augustine in Iconography, 507–37, argues that Carpaccio based his Augustine figure on the appearance of Cardinal
Bessarion (1403–1473), bishop of Nicaea, who spent key parts of his career in Venice.
ix
Vittore Carpaccio (c. 1460–c. 1526), St. Augustine in His Study (Scuola di S. Giorgio degli
Schiavoni, Venice). Scala / Art Resource, NY. Used with permission.
Introduction xi
but he spoke it with a detectable African accent.4 He was proud of his African
heritage, and he owed much in both theology and piety to traditions of North
African Christianity.5 Augustine the bishop had neither miter nor crosier. He
said no private masses and had no private chapel. Nor did he wear distinctive
episcopal garb. There was, at the time, no settled uniform for clergy. Augustine, by his own account, spurned fineries and dressed with great simplicity,
likely in the rough robes of a monk. Carpaccio’s image is wrong in other ways
as well. It is almost impossible to imagine the historical Augustine spending long hours alone writing. He seems everywhere and always surrounded
by people, by close friends and clamoring parishioners: preaching extemporaneously to large and noisy crowds in Hippo and Carthage; listening in
frustration to lawsuits between contentious local litigants; chewing over the
Bible with his monks and clergy as they shared their common meals; or deliberating long hours in council with his fellow North African bishops. Augustine was certainly an author, but few writings were likely written with his
own pen. He mostly spoke his books, dictating them, often late at night, to
stenographers who worked on the staff of his government-supported church.
We think of Augustine as a great writer, but contemporaries knew him as a
great talker. He was, in fact, a talker by profession, a highly trained and enormously gifted orator. He certainly consulted books, but most often cited
them, especially the Bible, from his prodigious memory.
Pictures cannot capture that voice of his. The historical Augustine comes
down to us as all voice. One hears through that voice, through that endless
flow of sonorous words, an intellect at times fierce and combative, but more
often penetrating and restless, always searching, always probing. But what
catches our ear, as it caught the ear of his first hearers, is the heart beneath
that voice, that uncanny ability of his to speak across the centuries, heart to
heart, his heart to ours.
The book you have in your hand offers, in its own way, a portrait of Augustine. Its materials are not paint on a canvas, but words on a page. Its
words are mostly Augustine’s own. In these pages, I try and let Augustine tell
his own story in his own words. In the process, I hope to help readers tune
their ears to the melodies of his speech and to the swirl of his mind. His was
an agitated eloquence, and he used it to ponder and wrestle aloud with life’s
4. In De ordine 2.17.45 (BA 4/2:296), Augustine complains that “even I, for whom a thorough study of
these matters [of pronunciation and diction] has been a dire necessity, am nevertheless censured by the
Italians for my pronunciation of many words” (trans. Russell, FOTC 5:321).
5. See J. Kevin Coyle, “The Self-Identity of North African Christians in Augustine’s Time,” Augustinus
Afer: Saint Augustin: africanité et universalité: Actes du colloque international Alger-Annaba, 1–7 avril 2001, ed. PierreYves Fux, Jean-Michel Roessli, and Otto Wermelinger (Fribourg: Éditions Universitaires Fribourg Suisse,
2003), 61–74.
xii Introduction
mysteries, both those glimpsed in the epic of human history and those astir
in the depths of the human heart. But Augustine’s center and passion was another far greater mystery, the God he met in his Bible and in his heart.
This book is an introduction, intended for first-time readers of Augustine.
I do not presume readers know anything much, or anything at all, about his
life, world, or thought. For nearly two decades, I have worked to introduce undergraduates, graduates, and many, many others to the art of reading Augustine. A book is not a classroom, of course, but the years of teaching have alerted me to needs that newcomers often have. The challenge is how best to enter
into his life, thought, and world. That world of his, the world of Late Antiquity, is both dauntingly intricate and deceptively remote from our own. To enter it, one needs certain basics and a measure of sympathy. Augustine himself
used to ask readers for a certain benefit of the doubt when starting out:
Let everyone who reads these pages move along with me when he is equally sure of
things. When he is equally hesitant, let him delve into them along with me. When he
realizes the error is his, let him come back to me. When it is mine, let him call me
back. And so let us go forward together, along the road charity lays out, setting our
sights on the One of whom it is said: “Seek His face always” (Ps 104:4).6
I do not think the book you have in your hands is the only one you will need.
It is best read alongside one or more of the remarkable scholarly introductions to Augustine’s life and theology. All the same, it is one thing to read
about him and quite another thing to read him. Augustine can be difficult at
times, but that does not lessen the need to hear him in his own words and on
his own terms.
Often those who seek Augustine himself are content to work their way
through his Confessions (Confessiones). It is one of the unquestioned masterpieces of world literature and offers a brilliant evocation of his early career
and his inner life. It is also one-sided. In Confessions, we hear Augustine the
middle-aged bishop tell us of Augustine the thirty-something convert—and
tell us of himself in all the glaring clarity of retrospect. Confessions may be
brilliant, but it tells us about only a modest portion of his life and offers but a
small glimpse into his restless and wide-ranging mind.
This book sketches a broader, fuller portrait by gathering Augustine’s
many sides into a single volume. It brings together, one might argue, not a
single portrait of Augustine, but rather a portrait gallery, a gathering of the
many Augustines under one roof. Confessions is certainly here, but only as a
6. De Trinitate 1.3.5 (CCL 50:32); my trans. On this, see Robert Wilken, The Spirit of Early Christian Thought:
Seeking the Face of God (New Haven: Yale University Press, 2003), 80–109.
Introduction xiii
starting point. To seek the complete Augustine, we will have to venture into
his complete works, his sprawling opera omnia. To do so much in so few pages
requires balancing breadth and brevity.
What is that breadth? Well, in 426, near the end of his career, Augustine
catalogued his lifetime’s work in a treatise entitled Reconsiderations (Retractationes). In it, he lists a staggering 93 books! (And before he died in 430, he
authored a few more). Some of these are what we would now call essays, but
many others are books of enormous length. The City of God (De civitate Dei) alone
stretches out, in standard English translations, to nearly 1500 pages. His final book, Against Julian, an Unfinished Work (Contra Julianum opus imperfectum), is
over 800 pages and, as the title indicates, was left incomplete. Augustine never got around to cataloguing his nearly 300 letters (published recently in four
volumes). Nor did he catalogue his nearly 600 Sermons to the People (Sermones
ad populum, published recently in eleven volumes), his 124 sermons on John’s
Gospel (In Johannis evangelium tractatus, published in five volumes), nor his sermons on each of the 150 Psalms (Enarrationes in Psalmos, published in six volumes). All told, his surviving corpus is the largest of any ancient author.
Augustine’s eloquent long-windedness overwhelms not only newcomers,
but even experts, both ancient and modern. Possidius of Calama, Augustine’s
good friend and earliest biographer, knew how daunting the task could be.
Soon after Augustine’s death, Possidius put together his own comprehensive
catalogue of Augustine’s works, what he called the Indiculum, “the little index.”7 Possidius too felt overwhelmed and solemnly pronounced on the impossibility of mastering Augustine’s output: “So many articles were dictated
and published by Augustine, and so many topics discussed in church, written
down and amended, either against various heretics or expounded from the
canonical books for the edification of the Church’s holy sons and daughters,
that scarcely any student could read and know them all.”8 A few centuries later, Isidore of Seville put it more bluntly: that anyone who claimed to have read
the entire corpus of Augustine was a liar.9
It is a daunting prospect, therefore, to try and survey so much and to do it
so briefly. This book assembles a modest but wide-ranging harvest of Augustinian texts and collects them into ten chapters. Older anthologies used to
7. For the text of the Indiculum, see Wilhelm Geerlings, ed., Possidius: Vita Augustini, AOW (Paderborn: Ferdinand Schöningh, 2005), 114–37. For a discussion, see François Dolbeau, “La survie des œuvres
d’Augustin: Remarques sur l’Indiculum attribué à Possidius et sur la bibliothèque d’Anségise,” Augustin et la
prédication en Afrique: Recherches sur divers sermons authentiques, apocryphes ou anonymes, CEASA 179 (Paris: Institut d’Études Augustiniennes, 2005), 475–94.
8. Possidius, Vita s. Augustini 18 (Geerlings, 62); trans. Muller, FOTC 15:95–96.
9. Isidore of Seville, Versus [in Bibliotheca] VII (CCL 113A:219).
xiv Introduction
use the categories of systematic theology (“God,” “the soul,” “faith,” “grace,”
“sacraments,” etc.) as a way to organize Augustine’s thought.10 Such an outline is misleading. It leaves the false impression that Augustine was a systematic theologian. It also wrenches texts out of their context, or rather their
many varied contexts: literary, social, historical, and religious. His words
were addressed not to us nor to all eternity, but to specific audiences at specific moments for specific reasons. I have chosen, therefore, to stay close to
the obvious divisions within Augustine’s literary corpus. I devote one chapter to each of his best-known masterpieces (Confessions, On the Trinity, City of
God) and one chapter to each of his best-known controversies (against Manichees, Donatists, and Pelagians). I also explore overlooked sides of his life,
namely, his routine work as a bishop, as a preacher, and as an interpreter of
the Bible. Each of these three topics also gets its own chapter. I’ve ordered all
this to follow the course of his career, its historical unfolding. His thought, I
believe, is best seen as a moving target, not a brilliant fixity.
Let me spell out this outline more fully. Chronology shapes the basic flow.
Chapter 1 focuses on his Confessions. It gathers the best-known passages and
surveys his early career as a student, a teacher, and an orator up through his
famous conversion in Milan in August 386 and his baptism at the Easter vigil in April 387. Chapter 2 explores his earliest writings, works composed between 386 and 391, dialogues such as Against the Skeptics (Contra Academicos)
and treatises such as On True Religion (De vera religione). Some were begun in
Milan, while he was still a professional orator and still a catechumen; others
date from his days as a baptized “servant of God,” retired and living on his
family property in Thagaste. These early texts hover around issues that we today would call philosophical.
Chapter 3 focuses on Augustine the bishop. For this, I draw especially on
two sources: Possidius’s early biography and Augustine’s own letters. These
let us glimpse his day-to-day life—its routine rhythms, its weighty responsibilities, its newsworthy crises. His work as a pastor was the linchpin and the
catalyst for his voluminous writings. Remaining chapters explore individual
threads and specific battles that defined his episcopal career. As a bishop, he
preached, of course. He did so often and at length. Chapter 4, therefore, surveys Augustine the preacher. We will look at a few complete sermons and a
sprinkling of excerpts. These I intertwine with his theoretical reflections on
the art of preaching, drawing especially on Book 4 of his On Christian Teaching
(De doctrina christiana). Augustine’s preaching focused, of course, on the Bi10. For example, Erich Przywara, ed., An Augustinian Synthesis (New York: Sheed and Ward, 1945); Vernon
J. Bourke, ed., The Essential Augustine (Indianapolis: Hackett, 1974).
Introduction xv
ble. Chapter 5, therefore, explores Augustine the exegete. Here again, I intertwine examples of his practical exegesis with his more theoretical reflections,
drawing especially on Books 1–3 of On Christian Teaching.
We today think of Augustine mainly as a theologian. He was that, but he
was no academic. His theological works sprang from pastoral concerns and
clashes. He was also, by training and by temperament, a debater. His theology was crafted in the searing fires of controversy. This “kiln” gives his theology its distinctive coloration and contours and occasional hard edges. Four
controversies shape his career. Chapter 6 looks at the first of these, his debate
with the Manichees. Manicheism was a gnostic religion founded in the third
century by a Persian prophet, Mani, and spread east to China and west into
the Roman Empire. Augustine himself had been a Manichee for nearly a decade. One thread of Confessions is a debate with his former co-religionists, but
Confessions is only the best known of his anti-Manichean writings. This debate
drew on his best energies in the 390s.
Chapter 7 looks at a second controversy, his debate with the Donatists.
North African Christians had divided into two rival churches, Catholic and
Donatist. The Donatists were, for much of the fourth century, the larger, but
had severed communion with other Christians around the Empire. Here we
will see a sampling of Augustine’s letters, pamphlets, and provocative sermons, as they poured forth against a violent backdrop of religious terrorism
and spasms of government repression. This debate occupied his best energies, both pastoral and theological, through the first decade of the 400s, climaxing in the Conference of Carthage in 411, where the schism was ended by
government edict.
Chapter 8 steps away from controversy—at least, the face-to-face variety—and surveys the second of Augustine’s masterpieces, On the Trinity (De
Trinitate). This work, written in fits and starts between 400 and 422, addresses the central Christian mystery, “the Trinity who God is,” as Augustine used
to put it.11 The issue is this: How can Christians call Jesus “God” and call the
Holy Spirit “God” and not end up with three gods? The question had been a
burning one for much of the fourth century. Augustine was committed to
the Council of Nicaea (325), its creed and its defenders, and used this work
as a way to think through its implications. His synthesis would deeply influence the theological tradition of the medieval West and beyond. I highlight
here his unique contributions, especially the search for the impress of Trinity
within each of us.
Chapter 9 returns to controversy and looks at his third masterpiece, On
11. De Trinitate 15.6.10; 15.17.28 (CCL 50A:473, 502).
xvi Introduction
the City of God. Its subtitle, Against the Pagans, names its polemical focus. Its
writing was sparked by the Gothic sack of Rome in 410. Pagans interpreted
the sack as the gods’ punishment for the Christian banning of sacrifices to
Rome’s ancient divine protectors. Augustine defended Christianity against
the charges, launching his massive rebuttal in 413 and completing it, after
many interruptions, in 426. His guiding concept is of two cities, the City of
God and the earthly city, and he uses it as a framework to think through the
epic course of human history, to probe the meaning of society and government, law and justice, war and peace, and much, much else.
Chapter 10 explores Augustine’s final controversy, a long-running and
bitter debate with the Pelagians. Pelagius (c. 350–c. 425) was an ascetic who
worked as a spiritual advisor to Rome’s aristocratic elite and was horrified by
Augustine’s views on grace. Around 411, Augustine was drawn into the fight
by close friends who were alarmed by Pelagius’s sharp-witted disciple, Caelestius, who once sought ordination in Carthage and ended up accused of
heresy. Only later and only slowly did Augustine engage Pelagius himself. The
clash became an international cause célèbre and occupied Augustine’s best energies through the 410s. After Pelagius’s final condemnation in 418, Augustine continued being drawn into controversy by Julian of Eclanum, an Italian
bishop who chose exile over seconding the papal condemnation of Pelagius.
This no-holds-barred battle with Julian never let up. The two continued exchanging long and venomous treatises through the 420s. Virtually to the day
he died, Augustine felt compelled to answer Julian’s attacks, leaving no taunt
unanswered.
That defines the breadth. What about the brevity? Seeing the big picture is
never easy; seeing it briefly is doubly difficult. I have worked to keep chapters
to a manageable length, roughly 30 to 40 pages, something that one might
read in a single sitting. One exception is the chapter on City of God, which is
longer, though this should come as no surprise, given the work’s epic length
and scope. A second is the final chapter on the Pelagians, which excerpts
from a corpus of literature several times the size of City of God. Keeping things
brief has been a difficult task, especially since I have had, for each chapter, to
choose from original sources that run on for many hundreds of pages. Within individual chapters, I have chosen brief excerpts, each running from one to
five pages in length. Each excerpt gets its own brief introduction that highlights its context and, on occasion, its distinctiveness.
Of the hundreds of possibilities, why choose the ones I did? My overarching concern was to include Augustine’s “greatest hits,” all the best known
and most often quoted texts. To help with this, I have consulted working Augustinian scholars as well as the vast scholarship on Augustine they have pro-
Introduction xvii
duced. I have also looked, along the way, for hidden gems, passages that only
experts might know of. Few would realize, for example, that Augustine gives
his best brief summary of Manicheism in a late letter (ep. 238) or that he once
tacked a brilliant point-by-point contrast between Manichean and Catholic views onto an early commentary on Genesis. I introduce each of the four
chapters on Augustine’s controversies with excerpts from his opponents. It
helps to hear a Manichee or a Donatist or a Pelagian speak in his own voice
about his own concerns before we hear Augustine’s rebuttal.
Why such brief excerpts? Years in the classroom have taught me that newcomers do best when they watch their diet of ancient texts and limit themselves to smaller morsels. Brief excerpts tend to invite closer examination.
While this book is intended for a broad range of readers, some will grapple
with it in the rough-and-tumble of the classroom, where texts can be probed,
pondered, dissected, argued over, and, if need be, argued with. My all-toobrief introductions to individual excerpts are no more than points of entry.
These texts invite, indeed require, fuller commentary.
What guides the flow? That depends. It varies from chapter to chapter,
from topic to topic. Sometimes Augustine’s own text shapes the sequence,
as in Chapter 1 on Confessions. Other times the order is roughly chronological, as in Chapter 3 on Augustine the bishop. Still other times it follows the
point-counterpoint of controversy, as in Chapter 10 on the Pelagian debate.
But often the choice is intuitive. I have thought of this project as piecing together a vast mosaic whose fragments, in the end, offer a portrait. Mosaics,
after all, are collections of small, brilliantly colored stones known as tesserae.
When skillfully assembled, tesserae come together to create intricate designs
and gleaming portraits. The metaphor of mosaic-making is quite apt since
mosaic was among the most popular and the most artistically accomplished
art forms practiced in Augustine’s North Africa.12 The floor of his basilica
had a patchwork of mosaics. Augustine himself once compared God’s ordering of creation to the aesthetic of the mosaic artist: “If a person were to look
at an intricate pavement so narrowly as to see only the single tessera, he would
say the artist, lacking a sense of composition, had set the little pieces at haphazard, since he could not take in at once the whole pattern, inlaid to form
a single image of beauty.”13 The challenge mosaic-artists face, as Augustine
notes, is to create a coherent portrait from seemingly haphazard little pieces,
12. Aïcha Ben Abed, Tunisian Mosaics: Treasures from Roman Africa (Los Angeles: Getty Conservation Institute, 2006); Katherine M. D. Dunbabin, The Mosaics of Roman North Africa: Studies in Iconography and Patronage,
Oxford Monographs on Classical Archaeology (Oxford: Clarendon Press/Oxford University Press, 1978).
13. De ordine 1.1.2 (BA 4/2:72-74); trans. Garry Wills, Saint Augustine, Penguin Lives (New York: Viking
Penguin, 1993), 3.
xviii Introduction
to make them all fit together well enough for viewers, once they stand back,
to see a unified image. The same challenge faces editors.
In constructing this Augustinian mosaic, I have had several exemplars in
view. One has been David Ford’s and Mike Higton’s anthology, entitled Jesus.14
It gathers a wide-ranging variety of 1- to 2-page excerpts drawn from theological texts, ecumenical councils, mystical writings, hymns, apocryphal texts,
poems, and much else, about Jesus. An older model, well known to patristic
scholars, is J. Stevenson’s classic two-volume compilation, A New Eusebius and
Creeds, Councils, and Controversies.15 Stevenson assembled snippets from a wide
range of hard-to-find materials: acts of Christian martyrs, conciliar documents, fragments from heretics and persecutors, inscriptions on coins and
catacombs, snatches of gossip in scattered letters. The final result is a brilliant mosaic of early Christianity. Augustine, I believe, deserves a mosaic of
comparable luster.
I want this book to serve as a hospitable entry into Augustine’s writings
and world, and hope it encourages readers to explore beyond its pages. I have,
therefore, appended an annotated bibliography, which offers a broad sampling of scholarly studies that readers may want to turn to next. I also hope
readers will begin exploring Augustine’s individual works in their entirety.
To aid that, I have assembled a listing of his complete works, both the Latin
originals and the major English translations, arranged according to their Latin titles. I realize that many readers may not know any Latin, but it is important that they gradually learn to recognize the Latin titles in order to follow
scholarly discussions and to chase down references.
This book, as I noted, is for newcomers. I take both consolation and certain cues from Augustine himself, who was deeply attuned to the needs of
beginners and who once composed a brief, brilliant treatise entitled On Catechizing Beginners (De catechizandis rudibus). He wrote the work at the request of
Deogratias, a deacon from Carthage. In it, he stressed that teaching beginners is both a noble task and an intricate art form. He reminded Deogratias of the experience of taking friends on a tour of one’s hometown and the
nearby countryside, noting how “we, who have been in the habit of passing
this landscape by without any enjoyment, find our own delight renewed by
their delight at the novelty of it all.” And if, he added, long familiarity has
cooled our enthusiasm, then we should be “renewed in their newness” and
“catch fire in their fire.” Good teaching, he believed, springs from a myste14. David Ford and Mike Higton, eds., Jesus, Oxford Readers (New York: Oxford University Press, 2002).
15. J. Stevenson, ed., A New Eusebius: Documents Illustrative of the History of the Church to AD 337 and Creeds,
Councils, Controversies: Documents Illustrative of the History of the Church AD 337–461, rev. ed. W. H. C. Frend (London: SPCK, 1987, 1989).
Introduction xix
rious, heartfelt sympathy between teacher and learner: “For so great is this
feeling of compassion that when people are touched by us as we speak and we
by them as they learn, we dwell each in the other, and so it is as if they speak
in us what they hear while we, in some way, learn in them what we teach.”16
That, I hope, has guided what I have gathered here. I agree with Augustine:
Beginners are the best of teachers, and what we do, we do for love.
!
A Note on the Translations: The genesis of this book came about several years ago, when David McGonagle, Director of the Catholic University of
America Press, asked whether I would be interested in putting together a new
Augustine reader by drawing on the 30 volumes of Augustine’s works previously published in the eminent Fathers of the Church (FOTC) series. This, I
knew at once, was a great opportunity. I also knew that one could not, without further ado, simply pick and choose from those 30 volumes. The Fathers
of the Church series offered a valuable starting point and a solid core, but its
volumes were not, of themselves, sufficient to survey the breadth of Augustine’s corpus. None of his Expositions of the Psalms appear in the series, nor
does it include any of his anti-Donatist treatises; and it has only a small selection of his Sermons to the People. There are, as well, many other smaller gaps.
In addition, many of the Augustine volumes were translated in the 1940s and
1950s and sometimes use a style and word choice that now seems awkward
and outdated. In a number of cases, older translations have been superseded
because new critical editions of Augustine’s Latin text have been published.
My general policy has been to make use, wherever possible, of the FOTC volumes, but I have taken the liberty of altering those earlier translations wherever needed. To insure accuracy, I have checked each excerpt against the best
edition of the Latin text, as well as against one or more recent translations in
English or French. Many passages required at least a few small amendments.
In a number of cases, I have used the FOTC translation as a starting point and
then thoroughly reworked sentences and often whole paragraphs. In these instances, I note that the passage is not “translated by so-and-so,” but is “based
on so-and-so’s translation.” About one third of this book consists of my own
new translations; the remainder are either drawn from or are much revised
versions of the FOTC.
Translating Augustine is demanding. He was, by talent and training, an
orator. His words are often melodious. There are rhymes, alliterations, long
chains of balanced antitheses, all sorts of baroque embellishments. Such
musicality was part of the orator’s craft, and Augustine carefully and con16. De catechizandis rudibus 12.17 (CCL 46:141); my trans.
xx Introduction
sciously cultivated it. His word-choice also routinely plays on complex chains
of images, some drawn from the Bible, some from the world around him, so
that ideas move along as much by metaphor as by logic. These qualities defy
easy translation, but, here and there, they can be captured in English, if only
roughly and sporadically. I have tried, wherever possible, to give readers some
taste of both his musicality and his poetics.
There is much else about Augustine’s Latin that is difficult to render in idiomatic English. Like many Latin speakers, he had a fondness for long, winding periodic sentences. While these can, with difficulty, be replicated in English, the English version tends to come off as unwieldy, obtuse, and abstract,
while the Latin originals are models of terse elegance and clarity. On occasion, I have broken down such sentences into shorter units; other times, I
have replicated their length, tying them together by repeating a key word that
appears but once in the Latin original, but which serves as the linchpin linking the chain of clauses. My concern is that the English be as readable as possible. Latin grammar is not English grammar, and readers are meeting Augustine in English, not Latin. An obvious point perhaps, but one not always
honored by translators. Augustine’s own bottom line was clarity. I have tried
to honor that. I have translated as much for the ear as for the eye. Augustine
spoke his works out loud, and that orality needs to be respected and translated where possible. At several junctures, I encourage readers to read the texts
aloud, and, while they are in English and not Latin, some of Augustine’s oral
flair does come through, even in translation.
I should also add that Latin as a language is, to some extent, word-poor.
This means that a single Latin word can possess many different meanings.
Augustine often exploited this. As a translator, one has to make choices.
What does one do when it is clear that Augustine wanted to exploit a single
word’s multiple meanings? I have, in certain cases, chosen to use several
words where Augustine uses but one. Also hard to capture is tone. Augustine’s letters display a diplomat’s flair and finesse and adopt a stately rhetorical style. In his controversial works, his voice can shift rapidly, much the
way an able lawyer’s does, now interrogating witnesses, now probing the evidence, now appealing to the jury. His sermons vary even more widely in tone
and style, sometimes using an intricate elegance, other times adopting a conversational informality. To translate this more popular touch, I resort to occasional contractions, even the occasional slang, to give some equivalent to
Augustine’s tone.
Augustine’s prose is saturated with biblical quotations, biblical allusions,
biblical echoes. It is hard to decide how best to cite these. One runs the risk
of cluttering the text with parenthetical references or glutting the bottom of
Introduction xxi
the page with footnotes. James O’Donnell, in his edition of Confessions, took
the opposite tack, removing not only all biblical references from the Latin
text, but also all quotation marks.17 This “clean” look does give a fairer visual
approximation of what Augustine’s original layout looked like and helpfully
reminds readers that the insertion of all such references into the text is the
work of later editors. It also reminds readers that Augustine spoke “Bible,”
that he, quite literally, made the Bible’s words his own words. I have, however, followed the more traditional course, namely, that whenever Augustine
explicitly quotes a biblical text, I mark it as such and put the reference in parentheses within the text (rather than in a footnote). The harder task involved
deciding when and how to mark allusions and paraphrases. I have kept these
to a minimum. In clear and important instances, I insert a parenthetical reference, but without quotation marks and without any “cf.”
The Bible that Augustine drew most upon was the so-called Vetus Latina, or “Old Latin” versions. The Old Testament of these early Latin Bibles had
been translated (sometimes poorly) not from the Hebrew original, as one
finds in modern Bibles, but from the ancient Greek translation known as the
Septuagint. As a result, Augustine’s biblical quotations do not consistently
match modern versions. The translations given here reflect the Bible Augustine knew. Discrepancies between Augustine’s Bible and ours are most frequent and obvious when he quotes the Psalms. It is important to be aware
that the Septuagint’s numbering of Psalms 9 through 147 is one behind modern numbering, and so they have been marked throughout the text. I sort
out these matters in the index of biblical references at the end of the book. It
seemed better to do that than to give a double citation for each Psalm reference within the text itself.
While this anthology draws on translations from a variety of translators,
I have imposed a consistent spelling of proper names and of terms. I have followed as much as possible what has become the defining standard for contemporary Augustinian studies, namely, Allan Fitzgerald’s Augustine Through
the Ages: An Encyclopedia. I have followed Fitzgerald’s decisions on almost all
scores: spelling of names, the titles of Augustine’s works, choice of terminology, abbreviations, and much else.
I must thank a number of colleagues who kindly read drafts of chapters
at various points along the way: Lewis Ayres, Paul Blowers, Patout Burns, Michael Cameron, John Cavadini, Catherine Conybeare, Brian Daley, Marianne
Djuth, Daniel Doyle, Allan Fitzgerald, Carol Harrison, John Peter Kenney,
17. James J. O’Donnell, Augustine: Confessions, Volume 1: Introduction and Text (Oxford: Clarendon, 1992).
See his remarks on pp. lx–lxi.
xxii Introduction
Michael Legaspi, Michael McCarthy, Jane Merdinger, Richard Miller, John
O’Keefe, Russell Reno, Stanley Rosenberg, Brian Sholl, Eileen Burke Sullivan, Roland Teske, Maureen Tilley, and James Wetzel. Their assistance, corrections, and suggestions have been invaluable on many scores. They helped
me thread my way through certain subtleties in Augustine’s thought and have
pointed me to overlooked texts and scholarly studies. I must also thank Sandra Chavez, who worked as a research assistant in the book’s final stages. I
need to take this occasion to give thanks for the life and work of Thomas Martin, OSA, who served as Director of the Augustinian Institute at Villanova University. Tom offered help and advice on several chapters and various questions.
As I was putting the last touches on the manuscript of this book, I received
word that he had passed away after a quiet struggle with cancer. He will be
much missed.
A bb r e v i at i o ns
Works of Augustine
The standard abbreviations for the complete works of Augustine are found
in Allan D. Fitzgerald’s Augustine Through the Ages, pp. xxv–xlii, and Cornelius
Mayer’s Augustinus-Lexikon, pp. XI–XXIV. Those used in this work are as follows:
c. Acad.
Contra Academicos [Against the Skeptics]
c. Jul. imp.
Contra Julianum opus imperfectum [Against Julian, an Unfinished Work]
conf.
Confessiones [Confessions]
civ. Dei
De civitate Dei [On the City of God]
doc. Chr.
De doctrina christiana [On Christian Teaching]
en. Ps.
Enarrationes in Psalmos [Expositions of the Psalms]
ep.
Epistulae [Letters]
ep. Jo.
In epistulam Johannis ad Parthos tractatus [Tractates on the First Letter of John]
Gn. litt.
De Genesi ad litteram [On the Literal Interpretation of Genesis]
gr. et pecc. or.
De gratia Christi et de peccato originali [On the Grace of Christ and Original
Sin]
Jo. ev. tr.
In Johannis evangelium tractatus [Tractates on the Gospel of John]
nat. et gr.
De natura et gratia [On Nature and Grace]
pecc. mer.
De peccatorum meritis et remissione et de baptismo parvulorum [On the Merits
and Forgiveness of Sins and on Infant Baptism]
retr.
Retractationes [Reconsiderations]
s.
Sermones ad populum [Sermons to the People]
Simpl.
Ad Simplicianum de diversis quaestionibus [To Simplicianus, on Various
Questions]
Trin.
De Trinitate [On the Trinity]
Vita
Possidius, Vita s. Augustini [Life of St. Augustine]
xxiii
xxiv Abbreviations
Series, Translations, and Reference Works
ACW
Ancient Christian Writers (New York: Newman Press / Paulist
Press, 1946–)
AOW
Augustinus Opera-Werke, ed. Wilhelm Geerlings (Paderborn:
Ferdinand Schöningh, 2002– )
AugEncy
Allan D. Fitzgerald, ed., Augustine Through the Ages: An Encyclopedia (Grand Rapids: Wm. B. Eerdmans, 1999)
Aug-Lex
Cornelius Mayer, ed., Augustinus-Lexikon (Basel: Schwabe, 1986– )
BA
Bibliothèque Augustinienne, Oeuvres de saint Augustin (Paris: Desclée de Brouwer/Institut d’Études Augustiniennes, 1933– )
CCL
Corpus Christianorum, Series Latina (Turnholt: Brepols, 1953– )
CEASA
Collection des Études Augustiniennes, Série Antiquité (Paris:
Institut d’Études Augustiniennes, 1955– )
CSEL
Corpus Scriptorum Ecclesiasticorum Latinorum (Vienna: Tempsky,
1865– )
CWS
Classics of Western Spirituality (New York: Paulist Press, 1979– )
Dolbeau, VSS François Dolbeau, ed., Vingt-six sermons au peuple d’Afrique, Retrouvé à
Mayence, CEASA 147 (Paris: Institut d’Études Augustiniennes, 1996)
FOTCThe Fathers of the Church (Washington, DC: The Catholic
University of America Press, 1947– )
GeerlingsWilhelm Geerlings, ed. and trans., Possidius: Vita Augustini,
Augustinus Opera-Werke (Paderborn: Ferdinand Schöningh, 2005)
GreenR. P. H. Green, ed., Augustine: De doctrina christiana, Oxford Early
Christian Texts (New York: Oxford University Press, 1995)
LCC
Library of Christian Classics (Philadelphia: Westminster Press,
1953–1966)
LXX
Septuaginta, ed. A. Rahlfs (Stuttgart: Deutsche Bibelgesellschaft,
2006)
MA Miscellanea Agostiniana, 2 vols. (Rome: Tipografia Poliglotta
Vaticana, 1930–1931)
NBANuova Biblioteca Agostiniana, Opere de S. Agostino, edizione
latino-italiano (Rome: Città Nuova, 1965- )
NPNFNicene and Post-Nicene Fathers, 1st series (Oxford: 1887; reprint:
Peabody, MA: Hendrickson, 1995)
O’Donnell
James J. O’Donnell, ed., Augustine: Confessions, 3 vols. (Oxford:
Clarendon Press, 1992)
OECS
Oxford Early Christian Studies, ed. Gillian Clark and Andrew
Louth (New York and Oxford: Oxford University Press, 1993– )
PL
Patrologia Latina, ed. J.-P. Migne (Paris: 1844–1864)
Abbreviations xxv
PLS
Patrologiae Cursus Completus, Series Latina, Supplementum,
3 vols., ed. A. Hamman (Paris: Éditions Garnier Frères, 1958–1963)
SCSources chrétiennes (Paris: Éditions du Cerf, 1942– )
WSAThe Works of St. Augustine: A Translation for the 21st Century, ed.
John Rotelle and Boniface Ramsey (Hyde Park, NY: New City Press,
1990– )
Th e Wor k s of Augustine
Texts and Translations
l at in t e x t s: Nearly all of Augustine’s works can be found in J.- P. Migne,
Patrologia Latina, vol. 32–47. Migne reproduced the excellent 17th-century
edition of the Benedictines of St. Maur. This includes almost everything except
certain letters (notably the 31 letters discovered by Johannes Divjak in 1980)
and several hundred sermons (notably the 26 sermons discovered by François Dolbeau in 1990). The Italian publishers of Augustine’s works, the Nuova
Biblioteca Agostiniana (NBA), have provided a valuable service to students of
Augustine by posting this classic Maurist edition on the Internet:http://
www.augustinus.it/latino/index.htm. This older Patrologia Latina (PL) edition
is slowly being replaced by modern critical editions in the Corpus Scriptorum
Ecclesiasticorum Latinorum (CSEL) and the Corpus Christianorum, Series Latina (CCL). The excellent, but still incomplete, Bibliothèque Augustinienne
(BA) has the Latin text with a French translation on facing pages, and includes
lengthy introductions and notes.
engl ish t r a nsl at ions: 30 volumes of the Fathers of the Church
(FOTC) series (Washington, DC: The Catholic University of America Press)
are devoted to the works of Augustine, and these have formed a core for
this anthology. An older translation, done in the 19th century, is the large 8volume collection from the 1st series of the Nicene and Post-Nicene Fathers
(NPNF) (1887; reprint: Peabody, MA: Hendrickson, 1995); these volumes are
also available online at various Internet websites. Other volumes are in other
series such as Ancient Christian Writers (ACW) and Library of Christian Classics (LCC). The entire Augustinian corpus is gradually being translated into
English; see John E. Rotelle and Boniface Ramsey, eds., The Works of Saint
Augustine: A Translation for the 21st Century (WSA).
Below is a listing of the complete works of Augustine arranged by Latin
title. In each case, I have listed the major editions of the Latin text, as well as
major English translations. I have done so using the standard abbreviations
xxvii
xxviii Works of Augustine
(PL, CSEL, etc.); for the Latin critical editions and for the English translations, I have listed the date of publication within the parentheses. I have listed the English translations from the FOTC series first, then those from the
WSA, then other major ones.
Acta contra Fortunatum Manichaeum [Debate with Fortunatus, a Manichee].
l a t in t e x t : PL 42:111–30. CSEL 25.1 (1891):83–112. BA 17 (1961):132–93.
engl ish t r a ns .: Roland J. Teske, trans., The Manichean Debate, WSA I/19
(2006):145–62. A. H. Newman, trans., The Writings Against the Manichaeans and the
Donatists, NPNF 4 (1887):113–24.
Ad Catholicos fratres / De unitate ecclesiae [To the Catholic Members of the Church/On the
Unity of the Church].
l a t in t e x t : PL 43:391–446. CSEL 52 (1909):231–322. BA 28 (1963):502–707.
Ad inquisitiones Januarii [Responses to Januarius] = Letters 54–55.1
l a t in t e x t : PL 33:199–223. CSEL 34.2 (1898):158–213. CCL 31 (2004):226–65.
engl ish t r a ns .: Wilfrid Parsons, trans., Letters 1–82, FOTC 12 (1951):252–93.
Roland J. Teske, trans., Letters 1–99, WSA II/1 (2001):209–36.
Ad Simplicianum de diversis quaestionibus [To Simplicianus, on Various Questions].
l a t in t e x t : PL 40:101–48. CCL 44 (1970):7–91. BA 10 (1952):410–579.
engl ish t r a ns .: Boniface Ramsey, trans., Responses to Miscellaneous Questions, WSA
I/12 (2008):175–231. John H. S. Burleigh, trans., Augustine: Earlier Writings, LCC 6
(1953):376–406 [Bk. 1].
Adnotationes in Job [Comments on Job].
l a t in t e x t : PL 34:825–86. CSEL 28.2 (1895):509–628.
Adversus Judeaos [Against the Jews].
l a t in t e x t : PL 42:51–64.
engl ish t r a ns .: Marie Liguori, trans., Treatises on Marriage and Other Subjects, FOTC
27 (1955):391–414.
Breviliculus conlationis cum Donatistis [A Summary of the Meeting with the Donatists].
l a t in t e x t : PL 43:613–50. CSEL 53 (1910):39–92. CCL 149A (1974):261–306. BA 32
(1965):94–243.
Confessiones [Confessions].
l a t in t e x t : PL 32:659–868. CSEL 33 (1896):1–388. CCL 27 (1981):1–273. BA 13–
14 (1962; rev. ed.: 1992). James J. O’Donnell, ed., Augustine: Confessions (Oxford:
Clarendon Press, 1992), 1:3–205.
engl ish t r a ns .: Vernon J. Bourke, trans., Confessions, FOTC 21 (1953):3–456.
Maria Boulding, trans., Confessions, WSA I/1 (1997):39–380. Henry Chadwick, trans.,
1. This and several other works, such as De praesentia Dei (= ep. 187), were listed by Augustine or Possidius as independent treatises, but these are now generally included as part of Augustine’s correspondence.
Texts and Translations xxix
Saint Augustine: Confessions, Oxford World’s Classics (New York: Oxford University
Press, 1992). Garry Wills, trans., Saint Augustine: Confessions (New York: Penguin,
2006). F. J. Sheed, trans., Augustine: Confessions, 2nd ed. (Indianapolis: Hackett,
2006).
Conlatio cum Maximino Arianorum episcopo [Debate with Maximinus, an Arian Bishop].
l a t in t e x t : PL 42:709–42.
engl ish t r a ns .: Roland J. Teske, trans., Arianism and Other Heresies, WSA I/18
(1995):188–227.
Contra Academicos [Against the Skeptics].
l a t in t e x t : PL 32:905–58. CSEL 63 (1922):3–81. CCL 29 (1970):3–61. BA 4 (1948):14–
203.
engl ish t r a ns .: Denis J. Kavanagh, trans., Answer to Skeptics, FOTC 5 (1948):103–
225. John J. O’Meara, trans., Against the Academics, ACW 12 (1951):35–151.
Contra Adimantum Manichaei discipulum [Against Adimantus, a Disciple of Mani].
(2006):176–223.
Contra adversarium legis et prophetarum [Against Adversaries of the Law and the Prophets].
l a t in t e x t : PL 42:603–66. CCL 49 (1985):35–131.
(1995):357–449.
Contra Cresconium grammaticum partis Donati [Against Cresconius, a Donatist Grammarian].
Contra Donatistas post conlationem [Against the Donatists, After the Conference].
Contra duas epistulas Pelagianorum [Against Two Letters of the Pelagians].
engl ish t r a ns .: Roland J. Teske, trans., Answer to the Pelagians II, WSA I/24
(1998):116–219. R. E. Wallis, trans., Anti-Pelagian Writings, NPNF 5 (1887):377–434.
Contra epistulam Manichaei quam vocant fundamenti [Against the “Foundation Letter” of
Mani].
(2006):234–67. R. Stothert, trans., The Writings Against the Manichaeans and the
Donatists, NPNF 4 (1887):129–50.
Contra epistulam Parmeniani [Against the Letter of Parmenian].
xxx Works of Augustine
Contra Faustum Manichaeum [Against Faustus, a Manichee].
engl ish t r a ns .: Roland J. Teske, trans., Answer to Faustus, a Manichean, WSA I/20
(2007):69–431. R. Stothert, trans., The Writings Against the Manichaeans and the Donatists,
NPNF 4 (1887):155–345.
Contra Felicem Manichaeum [Against Felix, a Manichee].
(2006):280–316.
Contra Gaudentium Donatistarum episcopum [Against Gaudentius, a Donatist Bishop].
Contra Julianum [Against Julian].
l a t in t e x t : PL 44:641–874.
engl ish t r a ns .: Matthew A. Schumacher, trans., Against Julian, FOTC 35 (1957):3–
396. Roland J. Teske, trans., Answer to the Pelagians II, WSA I/24 (1998):268–536.
Contra Julianum opus imperfectum [Against Julian, an Unfinished Work].
l a t in t e x t : PL 45:1049–608. CSEL 85.1 (1974) [Bks. 1–3]; CSEL 85.2 (2004) [Bks.
4–6].
engl ish t r a ns .: Roland J. Teske, trans., Answer to the Pelagians III, WSA I/25
(1999):55–726.
Contra litteras Petiliani [Against the Letters of Petilian].
engl ish t r a ns .: J. R. King, trans., The Writings Against the Manichaeans and the
Donatists, NPNF 4 (1887):519–628.
Contra Maximinum Arianum [Against Maximinus, an Arian].
l a t in t e x t : PL 42:743–814.
(1995):246–336.
Contra mendacium [Against Lying].
engl ish t r a ns .: Harold B. Jaffee, trans., Treatises on Various Subjects, FOTC 16
(1952):125–79. H. Browne, trans., On the Holy Trinity, Doctrinal Treatises, Moral Treatises,
NPNF 3 (1887):481–500.
Contra Priscillianistas et Origenistas [Against the Priscillians and the Origenists].
l a t in t e x t : PL 42:669–78. CCL 49 (1985):165–78.
Texts and Translations xxxi
(1995):104–15.
Contra Secundinum Manichaeum. [Against Secundinus, a Manichee].
(2006):363–90.
Contra sermonem Arianorum [Against an Arian Sermon].
l a t in t e x t : PL 42:683–708. CSEL 92 (2000):47–113.
(1995):141–71.
De adulterinis conjugiis [On Adulterous Marriages].
engl ish t r a ns .: Charles T. Huegelmeyer, trans., Treatises on Marriage and Other
Subjects, FOTC 27 (1955):61–132. Ray Kearney, trans., Marriage and Virginity, WSA I/9
(1999):142–85.
De agone christiano [On the Christian Struggle].
engl ish t r a ns .: Robert P. Russell, trans., The Christian Combat, FOTC 2 (1947):315–
53.
De anima et eius origine [On the Soul and Its Origin].
engl ish t r a ns .: Roland J. Teske, trans., Answer to the Pelagians [I], WSA I/23
(1997):473–561. P. Holmes, trans., Anti-Pelagian Writings, NPNF 5 (1887):315–71.
De animae quantitate [On the Greatness of the Soul].
engl ish t r a ns .: John J. McMahon, trans., The Magnitude of the Soul, FOTC 4
(1947):59–149. Joseph M. Colleran, trans., The Greatness of the Soul, ACW 9 (1950):13–
112.
De baptismo [On Baptism].
engl ish t r a ns .: J. R. King, trans., The Writings Against the Manichaeans and the
Donatists, NPNF 4 (1887):411–514.
De beata vita [On the Happy Life].
l a t in t e x t : PL 32:959–76. CSEL 63 (1922):89–116. CCL 29 (1970):65–85. BA 4.1
(1986):48–129.
xxxii Works of Augustine
engl ish t r a ns .: Ludwig Schopp, trans., The Happy Life, FOTC 5 (1948):43–84.
Mary T. Clark, trans., Augustine of Hippo: Selected Writings, CWS (New York: Paulist
Press, 1984), 167–93.
De bono conjugali [On the Good of Marriage].
engl ish t r a ns .: Charles T. Wilcox, trans., Treatises on Marriage and Other Subjects,
FOTC 27 (1955):9–51. Ray Kearney, trans., Marriage and Virginity, WSA I/9 (1999):33–61.
C. L. Cornish, trans., On the Holy Trinity, Doctrinal Treatises, Moral Treatises, NPNF 3
(1887):399–413.
De bono viduitatis [On the Good of Widowhood].
engl ish t r a ns .: M. C. Eagan, trans., Treatises on Various Subjects, FOTC 16
(1952):279–319. Ray Kearney, trans., Marriage and Virginity, WSA I/9 (1999):113–36.
(1887):441–54.
De catechizandis rudibus [On Catechizing Beginners].
l a t in t e x t : PL 40:309–48. CCL 46 (1969):121–78. BA 11.1 (1991):44–231.
engl ish t r a ns .: Raymond Canning, trans., Instructing Beginners in Faith, Augustine
Series, vol. 5 (Hyde Park, NY: New City Press, 2006), 53–173. Joseph P. Christopher,
trans., The First Catechetical Instruction, ACW 2 (1946):13–87. S. D. F. Salmond, trans., On
the Holy Trinity, Doctrinal Treatises, Moral Treatises, NPNF 3 (1887):283–314.
De civitate Dei [On the City of God].
l a t in t e x t : PL 41:13–804. CSEL 40.1–2 (1899–1900). CCL 47–48 (1955):1–866. BA
33–37 (1959–1960).
engl ish t r a ns .: D. B. Zema and G. G. Walsh, trans., The City of God, FOTC 8
(1950) [Bks. 1–7]; G. G. Walsh and G. Monahan, trans., FOTC 14 (1952) [Bks. 8–16];
G. G. Walsh and D. J. Honan, FOTC 24 (1954) [Bks. 17–22]. R. W. Dyson, trans., The
City of God Against the Pagans, Cambridge Texts in the History of Political Thought
(Cambridge: Cambridge University Press, 1998). Henry Bettenson, trans., City of God,
Penguin Classics (New York: Penguin Books, 1972). Marcus Dods, trans., City of God,
NPNF 2 (1887):1–511.
De consensu evangelistarum [On the Agreement among the Evangelists].
engl ish t r a ns .: S. D. F. Salmond, trans., Sermon on the Mount, Harmony of the
Gospels, Homilies on the Gospels, NPNF 6 (1888):77–236.
De continentia [On Continence].
engl ish t r a ns .: Mary Francis McDonald, trans., Treatises on Various Subjects, FOTC
16 (1952):189–231. Ray Kearney, trans., Marriage and Virginity, WSA I/9 (1999):192–216.
(1887):379–93.
Texts and Translations xxxiii
De correctione Donatistarum [On the Correction of the Donatists] = Letter 185.
Roland J. Teske, trans., Letters 156–210, WSA II/3 (2004):178–206. J. R. King, trans., The
Writings Against the Manichaeans and the Donatists, NPNF 4 (1887):633–51.
De correptione et gratia [On Admonition and Grace].
engl ish t r a ns .: John Courtney Murray, trans., Admonition and Grace, FOTC 2
(1947):245–305. Roland J. Teske, trans., Answer to the Pelagians IV, WSA I/26 (1999):109–
45. R. E. Wallis, trans., Anti-Pelagian Writings, NPNF 5 (1887):471–91.
De cura pro mortuis gerenda [On the Care of the Dead].
engl ish t r a ns .: John Lacy, trans., Treatises on Marriage and Other Subjects, FOTC 27
NPNF 3 (1887):539–51.
De dialectica [On Dialectic].
l a t in t e x t : PL 32:1409–20.
engl ish t r a ns .: B. Darrell Jackson, ed. and trans.; Jan Pinborg, ed., Augustine: De
Dialectica (Boston/Dordrecht: D. Reidel Publishing Co., 1975), 82–121.
De disciplina christiana [On Christian Discipline] = Sermon 399.2
l a t in t e x t : PL 40:669–78. CCL 46 (1969):207–24.
engl ish t r a ns .: Edmund Hill, trans., Sermons (341–400) on Various Subjects, WSA
III/10 (1995):458–70.
De diversis quaestionibus octoginta tribus [Eighty-Three Different Questions].
l a t in t e x t : PL 40:11–100. CCL 44A (1975):11–249. BA 10 (1952):52–379.
engl ish t r a ns .: David L. Mosher, trans., Eighty-Three Different Questions, FOTC 70
(1982):37–220. Boniface Ramsey, trans., Responses to Miscellaneous Questions, WSA I/12
(2008):31–157.
De divinatione daemonum [On the Divination of Demons].
engl ish t r a ns .: Ruth W. Brown, trans., Treatises on Marriage and Other Subjects,
FOTC 27 (1955):421–40. Edmund Hill, trans., On Christian Belief, WSA I/8 (2005):204–17.
2. This and several other sermons (e.g., De excidio urbis Romae, De symbolo ad catechumenos, De utilitate ieiunii) circulated independently of Augustine’s Sermones ad populum. Hill and others have recently renumbered these and integrated them into that larger collection. Following the Aug-Lex and the AugEncy, I have
given each a separate listing.
xxxiv Works of Augustine
De doctrina christiana [On Christian Teaching].
(1997):64–427. R. P. H. Green, ed., Augustine: De doctrina christiana, Oxford Early
Christian Texts (Oxford/New York: Oxford University Press, 1995), 2–285.
engl ish t r a ns .: John J. Gavigan, trans., Christian Instruction, FOTC 2 (1947):19–
235. Edmund Hill, trans., Teaching Christianity, WSA I/11 (1996):101–244. R. P. H.
Green, trans., Saint Augustine: On Christian Teaching, Oxford World Classics (New York:
Oxford University Press, 1997).
De dono perseverantiae [On the Gift of Perseverance].
l a t in t e x t : PL 45:993–1034. BA 24 (1962):600–765.
engl ish t r a ns .: John A. Mourant and William J. Collinge, trans., Four AntiPelagian Writings, FOTC 86 (1992):271–337. Roland J. Teske, trans., Answer to the
Pelagians IV, WSA I/26 (1999):191–240. P. Holmes, trans., Anti-Pelagian Writings, NPNF 5
(1887):525–52.
De duabus animabus [On the Two Souls].
engl ish t r a ns .: Roland J. Teske, trans., The Manichean Debate, WSA I/19 (2006):117–
34. A. H. Newman, trans., The Writings Against the Manichaeans and the Donatists, NPNF
4 (1887):95–107.
De excidio urbis Romae [On the Sack of the City of Rome] = Sermon 397.
l a t in t e x t : PL 40:715–24. CCL 46 (1969):249–62.
engl ish t r a ns .: Edmund Hill, trans., Sermons (341–400) on Various Subjects, WSA
III/10 (1995):435–44.
De fide et operibus [On Faith and Works].
27 (1955):221–82. Ray Kearney, trans., On Christian Belief, WSA I/8 (2005):226–61.
Gregory J. Lombardo, trans., On Faith and Works, ACW 48 (1988):7–56.
De fide et symbolo [On Faith and the Creed].
engl ish t r a ns .: Robert P. Russell, trans., Treatises on Marriage and Other Subjects,
FOTC 27 (1955):315–45. Michael G. Campbell, trans., On Christian Belief, WSA I/8
(2005):155–74. John H. S. Burleigh, trans., Augustine: Earlier Writings, LCC 6 (1953):353–
69. S. D. F. Salmond, trans., On the Holy Trinity, Doctrinal Treatises, Moral Treatises,
NPNF 3 (1887):321–33.
De fide rerum invisibilium [On Faith in the Unseen].
engl ish t r a ns .: Roy J. Deferrari and Mary Francis McDonald, trans., On Faith in
Things Unseen, FOTC 4 (1947):451–69. Michael G. Campbell, trans., On Christian Belief,
Texts and Translations xxxv
WSA I/8 (2005):183–94. C. L. Cornish, trans., On the Holy Trinity, Doctrinal Treatises,
Moral Treatises, NPNF 3 (1887):337–43.
De Genesi ad litteram [On the Literal Interpretation of Genesis].
l a t in t e x t : PL 34:245–486. CSEL 28.1 (1894):3–435. BA 48–49 (1972).
engl ish t r a ns .: Edmund Hill, trans., On Genesis, WSA I/13 (2002):168–506. John
Hammond Taylor, trans., The Literal Meaning of Genesis, ACW 41–42 (1982).
De Genesi ad litteram liber imperfectus [On the Literal Interpretation of Genesis, an Unfinished
Book].
engl ish t r a ns .: Roland J. Teske, trans., On Genesis, FOTC 84 (1991):145–88.
Edmund Hill, trans., On Genesis, WSA I/13 (2002):114–51.
De Genesi adversus Manichaeos [On Genesis, Against the Manichees].
engl ish t r a ns .: Roland J. Teske, trans., On Genesis, FOTC 84 (1991):47–141.
Edmund Hill, trans., On Genesis, WSA I/13 (2002):39–102.
De gestis Pelagii [On the Deeds of Pelagius].
engl ish t r a ns .: John Mourant and William J. Collinge, trans., Four Anti-Pelagian
Writings, FOTC 86 (1992):111–77. Roland J. Teske, trans., Answer to the Pelagians [I], WSA
I/23 (1997):336–81. P. Holmes, trans., Anti-Pelagian Writings, NPNF 5 (1887):183–212.
De gratia Christi et de peccato originali [On the Grace of Christ and Original Sin].
De gratia et libero arbitrio [On Grace and Free Will].
l a t in t e x t : PL 44:881–912. BA 24 (1962):90–207.
engl ish t r a ns .: Robert P. Russell, trans., Grace and Free Will, FOTC 59 (1968):250–
308. Roland J. Teske, trans., Answer to the Pelagians IV, WSA I/26 (1999):71–106. P.
Holmes, trans., Anti-Pelagian Writings, NPNF 5 (1887):443–65.
De gratia Testamenti Novi [On the Grace of the New Testament] = Letter 140.
De haeresibus. [On Heresies].
l a t in t e x t : PL 42:21–50. CCL 46 (1969):286–345.
xxxvi Works of Augustine
(1995):31–77. L. G. Müller, trans., The De Haeresibus of Saint Augustine, Patristic
Studies 90 (Washington, DC: The Catholic University of America, 1956), 54–129.
De immortalitate animae [On the Immortality of the Soul].
engl ish t r a ns .: Ludwig Schopp, trans., The Immortality of the Soul, FOTC 4
(1947):15–47.
De libero arbitrio [On Free Will or On Free Choice].
l a t in t e x t : PL 32:1221–310. CSEL 74 (1956):3–154. CCL 29 (1970):211–321. BA 6
(1952):136–471.
engl ish t r a ns .: Robert P. Russell, trans., The Free Choice of the Will, FOTC 59
(1968):72–241. John H. S. Burleigh, trans., Augustine: Earlier Writings, LCC 6 (1953):113–
217. Mark Pontifex, trans., The Problem of Free Choice, ACW 22 (1955):35–220.
De magistro [On the Teacher].
l a t in t e x t : PL 32:1193–220. CSEL 77.1 (1961):3–55. CCL 29 (1970):157–203. BA 6
(1952):14–121.
engl ish t r a ns .: Robert P. Russell, trans., The Teacher, FOTC 59 (1968):7–61. John
H. S. Burleigh, trans., Augustine: Earlier Writings, LCC 6 (1953):69–101. Joseph M.
Colleran, trans., The Teacher, ACW 9 (1950):129–86.
De mendacio [On Lying].
engl ish t r a ns .: Mary Sarah Muldowney, trans., Treatises on Various Subjects,
FOTC 16 (1952):53–110. H. Browne, trans., On the Holy Trinity, Doctrinal Treatises, Moral
Treatises, NPNF 3 (1887):457–77.
De moribus ecclesiae Catholicae et de moribus Manichaeorum [On the Catholic and the
Manichean Ways of Life].
engl ish t r a ns .: D. A. and I. J. Gallagher, trans., The Catholic and Manichaean Ways
of Life, FOTC 56 (1966):3–117. Roland J. Teske, trans., The Manichean Debate, WSA I/19
(2006):31–103. R. Stothert, trans., Writings Against the Manichaeans and the Donatists,
NPNF 4 (1887):41–89.
De musica [On Music].
l a t in t e x t : PL 32:1081–194. BA 7 (1947):20–479.
engl ish t r a ns .: Robert C. Taliaferro, trans., On Music, FOTC 4 (1947):169–379.
De natura boni [On the Nature of the Good].
(2006):325–45. John H. S. Burleigh, trans., Augustine: Earlier Writings, LCC 6
(1953):326–48. A. H. Newman, trans., Writings Against the Manichaeans and the Donatists,
NPNF 4 (1887):351–65.
Texts and Translations xxxvii
De natura et gratia [On Nature and Grace].
Pelagians [I], WSA I/23 (1997):225–75. P. Holmes, trans., Anti-Pelagian Writings, NPNF 5
(1887):121–51.
De nuptiis et concupiscentia [On Marriage and Concupiscence].
engl ish t r a ns .: Roland J. Teske, trans., Answer to the Pelagians II, WSA I/24
De octo Dulcitii quaestionibus [On Eight Questions from Dulcitius].
l a t in t e x t : PL 40:147–70. CCL 44A (1975):253–97. BA 10 (1952):588–643.
engl ish t r a ns .: Mary E. Deferrari, trans., Treatises on Various Subjects, FOTC 16
(1952):427–66. Boniface Ramsey, trans., Responses to Miscellaneous Questions, WSA I/12
(2008):241–69.
De octo quaestionibus ex Veteri Testamento [On Eight Questions from the Old Testament].
l a t in t e x t : PL 35:1374–76 [quaes. 1–3]; PLS 2 (1960):386–89 [quaes. 4–8]. MA 2
(1931):333–37. CCL 33 (1958):469–72.
De opere monachorum [On the Work of Monks].
engl ish t r a ns .: Mary Sarah Muldowney, trans., Treatises on Various Subjects, FOTC
16 (1952):331–94. H. Browne, trans., On the Holy Trinity, Doctrinal Treatises, Moral
De ordine [On Order].
(1997):68–329.
engl ish t r a ns .: Robert P. Russell, trans. Divine Providence and the Problem of Evil,
FOTC 5 (1948):239–332.
De origine animae et de sententia Jacobi [On the Origin of the Soul and On a Verse in James] =
Letters 166–67.
De patientia [On Patience].
engl ish t r a ns .: Luanne Meagher, trans., Treatises on Various Subjects, FOTC 16
NPNF 3 (1887):527–36.
xxxviii Works of Augustine
De peccatorum meritis et remissione et de baptismo parvulorum [On the Merits and Forgiveness
of Sins and on Infant Baptism].
De perfectione justitiae hominis [On the Perfection of Human Righteousness].
De praedestinatione sanctorum [On the Predestination of the Saints].
l a t in t e x t : PL 44:959–92. BA 24 (1962):464–597.
Pelagians IV, WSA I/26 (1999):149–87. R. E. Wallis, trans., Anti-Pelagian Writings, NPNF
5 (1887):497–519.
De praesentia Dei [On the Presence of God] = Letter 187.
Roland J. Teske, trans., Letters 156–210, WSA II/3 (2004):230–50. Mary T. Clark, trans.,
Augustine of Hippo: Selected Writings, CWS (New York: Paulist Press, 1984), 403–25.
De sancta virginitate [On Holy Virginity].
engl ish t r a ns .: John McQuade, trans., Treatises on Marriage and Other Subjects,
FOTC 27 (1955):143–212. Ray Kearney, trans., Marriage and Virginity, WSA I/9
(1999):68–107. C. L. Cornish, trans., On the Holy Trinity, Doctrinal Treatises, Moral
De sermone Domini in monte [On the Lord’s Sermon on the Mount].
l a t in t e x t : PL 34:1229–308. CCL 35 (1967):1–188.
engl ish t r a ns .: Denis J. Kavanagh, trans., Commentary on the Lord’s Sermon on the
Mount, FOTC 11 (1951):19–199. J. J. Jepson, trans., The Lord’s Sermon on the Mount, ACW
5 (1948):11–174. W. Findlay, trans., Sermon on the Mount, Harmony of the Gospels, Homilies
on the Gospels, NPNF 6 (1888):3–63.
De spiritu et littera [On the Spirit and the Letter].
(1997):150–202. John Burnaby, trans., Augustine: Later Works, LCC 8 (1955):195–250. P.
Holmes, trans., Anti-Pelagian Writings, NPNF 5 (1887):83–114.
Texts and Translations xxxix
De symbolo ad catechumenos [On the Creed to Catechumens] = Sermon 398.
l a t in t e x t : PL 40:627–36. CCL 46 (1969):185–99.
27 (1955):289–307. Edmund Hill, trans., Sermons (341–400) on Various Subjects, WSA
III/10 (1995):445–57. H. Browne, trans., On the Holy Trinity, Doctrinal Treatises, Moral
De Trinitate [On the Trinity].
l a t in t e x t : PL 42:819–1098. CCL 50–50A (1968):25–535. BA 15–16 (1955).
engl ish t r a ns .: Stephen McKenna, trans., The Trinity, FOTC 45 (1963):3–525.
Edmund Hill, trans., The Trinity, WSA I/5 (1991):63–443. John Burnaby, trans.,
Augustine: Later Works, LCC 8 (1955):37–181 [Bks. 8–15]. Arthur W. Haddan, trans., On
the Holy Trinity, Doctrinal Treatises, Moral Treatises, NPNF 3 (1887):17–228.
De unico baptismo contra Petilianum [On the One Baptism in Answer to Petilian].
De utilitate credendi [On the Advantage of Believing].
engl ish t r a ns .: Luanne Meagher, trans., The Advantage of Believing, FOTC 4
(1947):391–442. Ray Kearney, trans., On Christian Belief, WSA I/8 (2005):116–48. John
H. S. Burleigh, trans., Augustine: Earlier Writings, LCC 6 (1953):291–323. C. L. Cornish,
trans., On the Holy Trinity, Doctrinal Treatises, Moral Treatises, NPNF 3 (1887):347–66.
De utilitate ieiunii [On the Value of Fasting] = Sermon 400.
engl ish t r a ns .: Mary Sarah Muldowney, trans., Treatises on Various Subjects, FOTC
16 (1952):403–22. Edmund Hill, trans., Sermons (341–400) on Various Subjects, WSA III/10
(1995):471–83.
De vera religione [On True Religion].
l a t in t e x t : PL 34:121–72. CSEL 77.2 (1961):3–81. CCL 32 (1962):187–260. BA 8
(1951):22–191.
engl ish t r a ns .: Edmund Hill, trans., On Christian Belief, WSA I/8 (2005):29–104.
John H. S. Burleigh, trans., Augustine: Earlier Writings, LCC 6 (1953):225–83.
De videndo Dei [On Seeing God] = Letter 147.
Roland J. Teske, trans., Letters 100–155, WSA II/2 (2003):317–49. Mary T. Clark, trans.,
Augustine of Hippo: Selected Writings, CWS (New York: Paulist Press, 1984), 365–402.
Enarrationes in Psalmos [Expositions of the Psalms].
l a t in t e x t : PL 36:67–1028 [en. Ps. 1–79] and 37:1033–966 [en. Ps. 80–150]. CSEL
93.1A (2003) [en. Ps. 1–32], CSEL 94.1 (2004) [en. Ps. 51–60], CSEL 95.3–5 (2001–2004)
[en. Ps. 119–50]. CCL 38–40 (1956):1–2196. BA 57A (2009):116–549 [en. Ps. 1–16].
xl Works of Augustine
engl ish t r a ns .: Maria Boulding, trans., Expositions of the Psalms, 6 vol., WSA
III/15–20 (2000–2004). Charles Marriot and Edward Pusey, eds., Expositions on the Book
of Psalms, Library of the Fathers (Oxford: J. H. Parker, 1847–1857).
Enchiridion (De fide, spe, et caritate) [Enchiridion (On Faith, Hope, and Love)].
engl ish t r a ns .: B. M. Peebles, trans., Faith, Hope, and Charity, FOTC 2 (1947):369–
472. Bruce Harbert, trans., On Christian Belief, WSA I/8 (2005):273–343. Louis A.
Arand, trans., Faith, Hope, and Charity, ACW 3 (1947):11–112. Albert C. Outler, trans.,
Augustine: Confessions and Enchiridion, LCC 7 (1955):337–412. J. F. Shaw, trans., On the
Trinity, Doctrinal Treatises, Moral Treatises, NPNF 3 (1887):237–76.
Epistulae ad Romanos inchoata expositio [Unfinished Commentary on the Letter to the
Romans].
engl ish t r a ns .: Paula Fredriksen Landes, trans., Augustine on Romans, SBL Texts
and Translations 23/Early Christian Literature series 6 (Chico, CA: Scholars Press,
1982), 52–89.
Epistulae (1–270) [Letters (1–270)].
l a t in t e x t : PL 33:61–1094. CSEL 34.1–2, 44, 57 (1895–1911). CCL 31–31A (2004–
2005) [ep. 1–100].
engl ish t r a ns .: Wilfrid Parsons, trans., Letters, FOTC 12, 18, 20, 30, 32 (1951–
1956). Roland J. Teske, trans., Letters, 4 vols., WSA II/1–4 (2001–2005).
Epistulae 1*–29* [Letters 1*–29* (Divjak)].
l a t in t e x t : CSEL 88 (1981):3–138. BA 46B (1987):42–417.
engl ish t r a ns .: Robert B. Eno, trans., Letters 1*–29*, FOTC 81 (1989):9–195.
Roland J. Teske, trans., Letters 211–270, 1*–29*, WSA II/4 (2005):227–334.
Expositio epistulae ad Galatas [Commentary on the Letter to the Galatians].
engl ish t r a ns .: Eric Plumer, trans., Augustine’s Commentary on Galatians, Oxford
Early Christian Studies (New York: Oxford University Press, 2003), 124–235.
Expositio quarundam propositionum ex epistula apostoli ad Romanos [Commentary on
Statements in the Letter of Paul to the Romans].
engl ish t r a ns .: Paula Fredriksen Landes, trans., Augustine on Romans, SBL Texts
and Translations 23/Early Christian Literature series 6 (Chico, CA: Scholars Press,
1982), 2–49.
Gesta cum Emerito [Proceedings with Emeritus].
Texts and Translations xli
In epistulam Johannis ad Parthos tractatus [Tractates on the First Letter of John].
l a t in t e x t : PL 35:1977–2062. SC 75 (1961):104–439. BA 76 (2008):62–431.
engl ish t r a ns .: John W. Rettig, trans., Tractates on the First Epistle of John, FOTC 92
(1995):121–277. Boniface Ramsey, trans., Homilies on the First Epistle of John, WSA III/14
(2008):19–158. John Burnaby, trans., Augustine: Later Works, LCC 8 (1955):259–348. H.
Browne, trans., Homilies on the First Epistle of John, NPNF 7 (1887):459–526.
In Johannis evangelium tractatus [Tractates on the Gospel of John].
l a t in t e x t : PL 35:1379–976. CCL 36 (1954):1–688. BA 71–75 (1969–2003).
engl ish t r a ns .: John W. Rettig, trans., Tractates on the Gospel of John, FOTC 78, 79,
88, 90, 92 (1988–1995). John Gibb and James Innes, trans., Homilies on the Gospel of
John, NPNF 7 (1888):7–452.
Locutionum in Heptateuchum [Sayings in the Heptateuch].
Psalmus contra partem Donati [Psalm Against the Donatists].
Quaestiones evangeliorum [Questions on the Gospels].
l a t in t e x t : PL 35:1321–64. CCL 44B (1980):1–118.
Quaestiones expositae contra paganos numero sex [Six Questions Against Pagans] = Letter
102.
Quaestiones XVI in Matthaeum [Sixteen Questions on Matthew].
l a t in t e x t : PL 35:1365–74. CCL 44B (1980):119–40.
Quaestiones in Heptateuchum [Questions on the Heptateuch].
Regula [The Rule].
l a t in t e x t : PL 32:1377–84. Luc Verheijen, ed., La Règle de saint Augustin, vol. 1 (Paris:
Institut d’Études Augustiniennes, 1967), 105–7, 148–52, 417–37.
engl ish t r a ns .: George Lawless, trans., Augustine of Hippo and His Monastic Rule
(Oxford: Clarendon Press, 1987), 74–118.
Retractationes [Reconsiderations].
l a t in t e x t : PL 32:583–656. CSEL 36 (1902):7–204. CCL 57 (1984):5–143. BA 12
(1950):266–559.
engl ish t r a ns .: M. I. Bogan, trans., The Retractations, FOTC 60 (1968):3–272.
xlii Works of Augustine
Sermo ad Caesariensis ecclesiae plebem [A Sermon to the People of the Church of Caesarea].
l a t in t e x t : PL 43:689–98. CSEL 53 (1910):167–78. BA 32(1965):416–45.
Sermones ad populum (1–396) [Sermons to the People].
l a t in t e x t : PL 38:23–1484 [s. 1–340]; PL 39:1493–736 [s. 341–96]. CCL 41 (1961) [s.
1–50]; CCL 41Aa (2008) [s. 51–70A]; CCL 41 Ba (2008) [s. 151–56].
engl ish t r a ns .: Edmund Hill, trans., Sermons, 10 vols., WSA III/1–10 (1990–1995).
Sermones (Caillau, Denis, Etaix, Guelferbytanus, Morin, Wilmart, etc.) [Miscellaneous
Sermons].3
l a t in t e x t : G. Morin, ed., Miscellanea Agostiniana, vol. 1: Sancti Augustini Sermones post
Maurinos reperti (Rome: 1930):11–719. PLS 2 (1960):417–748; PLS 2B (1961):749–840.
engl ish t r a ns .: Edmund Hill, trans., Sermons, WSA III/1–10 (1990–1995).
Sermones (Dolbeau) [Dolbeau Sermons].
l a t in t e x t : François Dolbeau, ed., Vingt-six sermons au peuple d’Afrique, Retrouvé
à Mayence, CEASA 147 (Paris: Institut d’Études Augustiniennes, 1996). François
Dolbeau, Augustin et la prédication en Afrique: Recherches sur divers sermons authentiques,
apocryphes ou anonymes, CEASA 179 (Paris: Institut d’Études Augustiniennes, 2005).
engl ish t r a ns .: Edmund Hill, trans., Newly Discovered Sermons, WSA III/11
(1997):25–410.
Soliloquia [Soliloquies].
engl ish t r a ns .: T. F. Gilligan, trans., Soliloquies, FOTC 5 (1948):343–426. John H.
S. Burleigh, trans., Augustine: Earlier Writings, LCC 6 (1953):23–63. Charles C. Starbuck,
trans., Soliloquies, NPNF 7 (1887):537–60.
Speculum [The Mirror].
Possidius, Indiculum [The Index].
l a t in t e x t : MA 2 (1931):161–208. Wilhelm Geerlings, ed., Possidius: Vita Augustini,
AOW (2005):114–37.
Possidius, Vita s. Augustini [Life of Saint Augustine].
l a t in t e x t : PL 32:33–66. Wilhelm Geerlings, ed., Possidius: Vita Augustini, AOW
(2005):26–107.
engl ish t r a ns .: Mary Magdeleine Muller and Roy J. Deferrari, trans., Early
Christian Biographies, FOTC 15 (1952):73–124.
3. On the recent renumbering of these “post-Maurist” sermons, see Chapter 4.
August i n e
!
Fourth-Century Italy and Roman North Africa

Augustine - Catholic University of America Press

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