Chapter XXX. On Christian Doctrine, in Four Books

1. When I discovered that the books on Christian doctrine were not finished I chose to finish them rather than to leave them as they were and pass on to the revision of others. Accordingly, I completed the third book, which had been written as far as the place where there is brought to mind a quotation from the gospel about the woman who “hid yeast in three measures of meal, until the whole amount was leavened.” I also added the last book and completed the work in four books; the first three of them are of assistance in understanding the Scriptures; but the fourth shows the means of making known the things we have interpreted,

2. Now, in the second book, to be sure, concerning the author of the book which many call the Wisdom of Solomon I learned afterwards that it was not as well-established as I said it was that Jesus Sirach wrote this book as well as the book of Ecclesiasticus; and I found out that it was more probable that he was not the author of it at all.

3. Again, when I said: “The authority of the old Testament is contained within these forty-four books,” I used the phrase “old Testament” in accordance with ecclesiastical usage; but the apostle seems to use the phrase “old Covenant,” only of what was given “on fount Sinai.

4. And in the passage in which I said: “Saint Ambrose explained a difficulty relating to chronology, ” as if Plato and Jeremiah were contemporaries, ny memory failed me. For what the bishop had said concerning this matter may be read in a book of his, which he wrote on sacraments or on philosophy.

5. This work begins in this way: “There are certain: rules.”

Chapter XXXI. Against the Sect of Donatus, in Two Books

1. There are two books of mine entitled Against the Sect of Done tus.

2. In the first I said: “I do not like having schismatics violently herded back to Catholic communion by the might of any secular authority.” And I certainly did not like it then, because I had not yet realized either how much evil their hope of impunity would dare nor how much opportunity or changing for the better careful discipline might present to them.

3. This work begins with these words: “Since the Donatists … to us.”

Chapter XXXII. Of Confessions, in Thirteen Books

1. The thirteen books of my Confessions praise the Just and good God, both in the good things and in the bad things, and they awaken the human intellect and heart to him; however, what is of consequence to me is that they stirred this up in me when they were written, and they are Stirring it now when they are read. What others may feel about them, they themselves have seen; but I know that they have given much pleasure to many of the brethren and are giving pleasure to them. From the first to the tenth book, they were written concerning myself; in the other three, concerning the sacred scriptures, from what was written: “In the beginning God made the heaven and the earth, right up to the rest of the Sabbath,

2. In the fourth book, when I acknowledged the affliction of my soul at the death of a friend, saying that our souls had been made one out of two in some way: “And, therefore,” I said, “perchance, I was afraid to die, lest he whom I had loved greatly should die wholly;” this seems tO me as if it is a light declamation rather than a serious confession, although this absurdity is moderated somehow by that “Perchance” which was added.

3. And in the thirteenth book I said this: “The firmament” was made “between the spiritual upper waters and the corporeal lower waters;” it was said in no sufficiently deliberate manner; but the matter is very much in obscurity.

4. This work begins with these words: “You are great, O Lord.”

Chapter XXXIII. Against Faustus the Manichaean, in Thirty-three Books

1. Against Faustus the Manichaean, blasphemer of the law and the prophets and their lord and the incarnation of Christ, saying that the scriptures of the New Testament, in which it is clearly shown, are falsified, I wrote a large work giving my replies to his main points. There are thirty-three discussions. Why did I not speak of them as books? For although there are some among them that are short, they are, nevertheless, books. In fact, one of them, in which the life of the patriarchs is defended by us in opposition to his accusations, is of such size that it can be compared with scarcely any of my other books.

2. Accordingly, in the third book when I explain the question how Joseph could have two fathers, I certainly said: “Because he was begotten of one, and adopted by the other;“3 but I ought also to have mentioned the kind of adoption; for what I said sounds as if another living father adopted him. Now the law relating to death also referred to adopting sons, ordering that, after the death of the brother without sons, “the brother marry the wife and raise offspring from her to his dead brother.” This explanation really answers with less confusion the question concerning two fathers of one man. Now the brothers were born of the same mother, about which this case had to do; as the one who was called Eli died, the other married his wife; this latter was Jacob, by whom, according to the narrative of Matthew, Joseph was begotten; but he (Jacob) was begotten for his uterine brother, whose son Luke says Joseph was; Joseph was not begotten at all by Jacob, but legally adopted. This was discovered among the writings of those who had written concerning this circumstance immediately after the ascension of our Lord. For Julius Africanus gives even the name of this same woman who bore Jacob, the father of Joseph by her first husband Mathan, who was the father of Jacob and the grandfather of Joseph, according to Matthew; and who by her second husband Melchi bore Heli, of whom Joseph was the adopted son. I had certainly not yet read this when I answered Faustus, but, nevertheless, I could not doubt that it was possible for it to happen by means of adoption that one man might have two fathers,

3. In the twelfth and thirteenth books it was argued concerning the second son of Noah, who is called Ham, that Canaan was cursed by Noah, as though Ham had been cursed by his father in his own person, and not in his son canaan, as the Scripture shows.

4. In the fourteenth book it was said concerning the sun and the moon that they hear and consequently sustain the ir misguided worshipers, although these words could be understood as transferring the manner of speaking from the animate level to the inanimate, which is called a metaphor by the Greeks, as it was written concerning the sea, that “it rages in the womb of its mother wishing to came forth, when it certainly does not possess desire.

5. In the twenty-ninth book I wrote: “It should be denied that there is also anything shameful in the genitals of the saints. To be sure, some are considered repulsive, because they do not have the same appearance of comeliness as those parts of the body which are left uncovered; but there is a more plausible reason, which has been stated in our writings afterwards, why the apostle also called it repulsive, ” that is, “because of the law in my bodily parts contending against the law of my mind, ” which comes to pass because of sin, not because of the original disposition of our nature.

6. This work begins in this way: “A certain Faustus was, “

Chapter XXXIV. Against Felix the Manichaean, in Two Books

1. For two days I argued in the church in the presence of the people against a certain Manichaean, Felix by name. For he had come to Hippo to plant that error; for he was one of their doctors; although unlearned in liberal scholarship, he was, nevertheless, more clever than Fortunatus. These proceedings are official documents of the church, but they are considered among my books. So, there are two books, in the second of which there is a treatment of the freedom of the will, whether for performing the evil or the good. But concerning the grace in which they truly become free—of whom this was written: “If the son shall have made you free, you will then indeed be free” —ye were forced by no necessity to investigate it more assiduously, of Fe since he was the kind of opponent with whom we had to 40.

2. This work begins with these words: “In the sixth consulate of Honorius Augustus, on the seventh of December.”

Chapter XXXV. On the Nature of the Good, in One Book

1. This is a book written in opposition to the Manichaeans on the nature of the good. In this book it is indicated that God is unchangeable nature and the highest good, and that from him there are other natures, whether spiritual or physical, and that all of them, in so far as they are natures, are good, and what or whence is evil and how much evil the Manichaeans put into the nature of the good and how.much good into the nature of the evil, and what natures their heresy devises.,

2. This book begins with these words: “The highest good is God, than whom there is no higher.”

Chapter XXXVI. Against Secundinus, the Manichaean, in One Book

1. A certain Secundinus, who was not one of those whom the manichaeans call the elect, but one of the auditors, with whom I had not become acquainted at all by sight, wrote to me as if he were a friend, respectfully remonstrating with me for attacking that heresy in my writings, and advising me not to do it, and encouraging me rather to accompany it with its defense and the reproof of the Catholic faith. I replied to him; but because I did not put at the beginning of this work who was writing to whom, it was kept not among my letters but among my books. His letter was also written down there from the beginning. Now the: title of this volume of mine is: Against Secundinus, the Manichaean. According to my way of thinking I place this first of all which I have been able to write against that curse.

2. This book begins with these words: “The good will toward me which appears in your writings.”

Chapter XXXVII. Against Hilarus, in One Book

1. In the midst of these duties a certain Hilarus, a man who had been a tribune, a Catholic layman, provoked—I don’t know why he kept railing against the ministers of God with abusive reprimands wherever he could, as was his habit—a custom which had then arisen at Carthage, saying it ought not to be followed—the custom, that is, of saying hymns from the Book of Psalms, either before the oblation or while what had been offered was being disturbed to the people. Having been requested by the brethren, I replied to this attack and the book was called:.gainst Hilarus.

2. This book begins thus: “They who make mention of the old Testament.”

Chapter XXXVIII. Questions on the Gospels, in Two Books

1. There are some explanations of a few places out of the gospel according to Matthew and others in like manner from the gospel according to Luke; in the first book those from matthew are collected and in the other those from Luke. The title of this work is: Questions On the Gospels. But why only those passages that are explained were taken from those gospels mentioned above—those passages which are included in these books——and what they are, my preface satisfactorily points out, by joining and considering those questions in such a way that anyone who wants to read may ascertain the parts in consecutive order.

2. Accordingly, in the first book, in this passage which was set down: “The Lord had repeated his passion to the two disciples apart, ” the faultiness of the manuscript deceived us; for “twelve” was written, not “two.”

3. In the second book, desiring to explain how Joseph could have had two fathers, the Joseph whose consort was named the virgin Mary, I said the following, because it is asserted that the brother had married the wife of his deceased brother, so that the brother would raise up seed for his dead brother, according to the law; “It is weak, because the law ordered the one who was born to take the name of the deceased. This is not true; for the name of the dead brother, which was described, the law enjoins to De applicable to the living one, so that the latter may be called his son, not in order that the son would be called by his same name.

4. This work begins with these words: “This work was not so written.”:

Chapter XXXIX. Observations on Job, in One Book

1. Whether the book, the title of which is: Observations On Job, may be considered mine or theirs who collected them, as they were able or wanted to, into one body of writing, transcribing them from the margins or the manuscript, I could not easily say. For they are pleasing to those who understand a little; such, however, are necessarily offended by the many unintelligible notes because the words themselves which are explained are not written down so as to make it clear what is being explained; then, so much uncertainty re-; suited from the brevity of the sayings that the reader could scarcely tolerate it; he had to pass over many things he did not understand; finally I learned that the work was so full of errors in our manuscripts that I could not correct it, nor would I want it said that it was published by ne, except I Know that the brethren have what by affection could not be refused.

2. This book begins in this way: “And to him there were great works on the earth.”

Chapter XL. On the Instruction of Candidates for the Catechumenate, in One Book

1. There is also one book on the instruction of candidates for the catechumenate, a book which is designated by this very title. In this book, when I said: “Not even did the angel, who, with other spirits, his accomplices, gave up his obedience to God through pride and became the devil, do any harm to God, but to himself; for God knows how to set in order those souls who forsake him, ” it would be more consistent to say: “those spirits who forsake nim, * for it was a question of angels.

2. This book begins in this way: “You have asked me, brother Deogratias.”?’

Chapter XLI. On the Trinity, in Fifteen Books

1. I wrote fifteen books concerning the Trinity, which is God, over a period of some years. But when I had not finished twelve of those books and I had held some who ardently wished to have them back longer than they could endure, they were taken away from me, less free from faults than they ought and could have been at the time that I had intended to publish them. I found that out later, because other copies of those books had remained in our possession; I had decided that I would not publish them at this tine, but have it in mind to say in some other work of mine what had happened to me in that regard. However, after I was urged by the brethren—be cause I did not have the strength to resist them—1 corrected as much as I considered ought to be corrected, and completed and published them, adding to them at the beginning a letter, which I wrote to the venerable Aurelius, bishop of the Carthaginian chur ch, in which I set forth, just as if it was a prologue, what had taken place, what I had intended to do as a result of my own reflection, and what I had done because of the constraining love of the brethren.

2. In the eleventh book of this treatise, when I was treating of the visible body, I said: “For this reason, to love this is to be estranged. ” This was said concerning the love whereby something is loved in such a way that the one who loves thinks that he is blessed in the process of deriving enjoyment from it; for to love the bodily form in praise of the creator is not to be estranged, so that anyone enjoying the creator himself may be truly blessed.

3. And also in that same book, when I said: “and I “do not remember a bird with four feet, because I have not seen one, but, nevertheless, I contemplate the phantasy very easily, as long as I add to a certain winged from of the kind I have seen, two other feet, such as I have seen in the same way 3 in saying it I had not been able to recollect the winged quadrupeds of which the law makes mention. For it does not count as feet the two hindmost legs, with which the locusts jump, which it says are clean, and therefore it distinguishes them from such unclean winged creatures which do not jump with two legs, just as scarabs. As one might expect, all of this kind are called winged quadrupeds in the law.

4. In the twelfth book there is a passage which is just like an explanation of the words of the apostle, where he says: “Every sin whatsoever, which a man does, is outside the body; what was said does not give me satisfaction and I do not think that this statement—“but whoever commits fornication sins against his own body” —ought to have been understood as it was, as if he who does something does it for the sake of obtaining those things which are experienced by the body, in order that he may fix the end of his being in them. For this includes very many more sins other than that fornication which is effected in illicit concubinage, about which the apostle appears to have spoken when he said this.

5. This work, not including the letter, which was added a little later at the beginning of it, begins with these words: “He who is about to read what we have written about the trinity.”

Chapter XLII. On the Harmony of the Gospels, in Four Books

1. During those same years, in which I was little by little dictating the books on the trinity, I also wrote others by uninterrupted labor, interspersing them in the intervals, among which there are four books on the harmony of the gospels, on account of those who misrepresent them as contradicting each other. The first of these books was written against those who honor Christ as being especially wise, or suppose they honor him, and do not wish to believe the gospel, because they suppose that those things were not written by him, but by his disciples, who had mistakenly attributed divinity to him—the divinity with which God is invested.

2. In this book, there is, indeed, this statement: “The Hebrew race began with abraham,” and this is credible— that the “Hebrei” seem to have been called the “Abrahei,” but they are perceived to have been called more properly after him who was named Heber, as if they were “Heberei;” concerning this matter I have discoursed satisfactorily in the six-On the City of God.

3. In the second book, when I was treating of the two fathers of Joseph, I said that he was begotten of one and adopted by the other; but this should have been said: he was adopted unto the other. For it is more reasonable to say that he was adopted by the dead brother, according to the law, for the one who begot him took the wife of the one who had died.

4. Likewise, where I said: “In fact, Luke reaches the same David through Nathan, by which prophet God made amends for his sin, ” I ought to have said “by a prophet of that name,” lest he be regarded to have been the same: man as the other was, although he also was called by the same name.

5. This work begins in this manner: “Among all divine authorities,“

Chapter XLIII. Against the Epistle of Parmenian, in Three Books

1. In certain books against the epistle of Parmenian, —bishop of the Donatists at Carthage and successor of Donatus, a new question is reflected upon and explained, whether in unity and in the fellowship of their sacraments the evil contaminate the good and in what way they do not contaminate them; this is discussed for the sake of the church extended throughout the whole world; to bring calumny on the world, they create a schism.

2. In the third book, when there is a discussion of the way in which what the apostle says must be understood: “Remove the wicked one from yourselves, I said this: “In order that anyone may remove the evil thing from himself. This is not to be understood in that way, but preferably in this way: that a bad man may be removed from among good men, which is done through ecclesiastical discipline, just as the Greek tongue reveals, where it was written without ambiguity, So that it may be understood to be: the evil man,” not “the evil thing,” although I replied to Parmenian in accordance with that first judgment.

3. This work begins with these words: “Certain men many things against other Donatists.”:

Chapter XLIV. On Baptism, in Seven Books

1. I wrote seven books on baptism against the Donatists, who were attempting to protect themselves by the authority of the most blessed bishop and martyr Cyprian. In these books I taught that there was nothing so adequate for confuting the Donatists and for so entirely closing their mouths, that they could not defend their schism in opposition to the Catholic Church, as the writings and conduct of Cyprian.

2. Now wherever in these books I made mention of the “church not having stain or wrinkle, ” I did not mean the church as it now is, but that institution which is being prepared in order that it may be glorious when it will appear. For now, because of certain ignorances and weaknesses of her members, daily the whole church needs to say: “Forgive us our debts.

3. In the place where I said: “(One) could have martyrdom in the place of baptism, ” it was not just proper for me to offer as an example that thief, because it is doubtful whether or not he was baptized.

4. In the seventh book I followed the meaning of Cyprian relative to gold and silver vessels placed in a great house, which he took to mean the good ones, 8 and those of wood and clay as bad, referring to the former these words: “In fact, some are in honor,” out to the latter these words: “Some certainly are in dishonor.” With more reason I approve what I found and gave heed to in the writings of Tychonius; we should understand that in both, not only among the gold and silver, there are some which are in honor; and again in both not only among the wood and clay, some are in dishonor.

5. This work begins in this manner: “In those books which (we wrote) in opposition to the epistle of Parmenian.”

Chapter XLV. Against What Centurius Brought Over from the Donatists, in One Book

1. When we were treating of many things against the sect of Donatus in numerous discussions, a certain layman, at that time one of them, brought to the church some of what was said or written against us in brief testimonies, which they thought were favorable to their cause. I replied to them in a few words. The title of this pamphlet is: Against What Centurius Brought Over From the Donatists, and it begins thus: “In that place you are saying what was written in Solomon: ‘To abstain from strange water.

Chapter XLVI. On the Questions of Januarius, in Two Books

1. Two books, the title of which is; “On the Questions of Januarius,” contain many arguments about the sacraments, which the church preserves either altogether or in part, i.e., not uniformly in all places; although I wasn’t able to remember everything, nevertheless, I answered the inquiries well enough. The first of these books is a letter— since it has at the beginning the name of him to whom it is written—but, this work is counted among the books, because i the second book, which does not possess my name, is much more lengthy and many more things are discussed in it.

2. Now, in the first book, I said this concerning manna: “That it had a flavor in the mouth of each person as he wished.” It did not occur to me where it could be proved, unless from the Book of Wisdom, which the Jews do not admit into their authoritative canon. Nevertheless, it could happen in the faithful, not in those who grumbled against God; the former certainly did not call for other food, if this manna tasted to them as they wanted it to.

3. This work begins with these words: “To those things which you have asked me,“

Chapter XLVII. On the Work of Monks, in One Book

1. I was forced to write a book on the work of monks by the following necessity: when monasteries had begun to exist at Carthage, some maintained themselves with their hands, complying with the apos tle 3 others, however, wanted to live from the oblations of the faithful in such a way that, doing nothing from which they might possess or supply their necessities, they considered and boasted that they fulfilled better that apostolic precept, in which the Lord says: “Consider the birds of the heaven and the lilies of the field, Whence, also, among laymen of an inferior purpose, but, nevertheless, burning with zeal, there had begun to exist turbulent dissensions, by which the church was agitated, some defending one side, some the other. To this was added the circumstance that some of them, who said that they would not work, were long-haired, Whence the contentions on the one side of those who quarreled, on the other of those who were almost battling, increased according to the exertions of the parties. On account of this, the venerable old Aurelius, bishop of that same city, entreated me to write something on this cause, and I did.

2. This book begins in this manner: “it your entreaty, holy brother Aurelius.”

Chapter XLVIII. On the Good of Marriage, in One Book

1. The heresy of Jovinian, having placed the worth of holy virgins on an equality with the virtue of marriage, has so much influence in the city of Rome that some even of the holy women, of whose impurity there had been no suspicion, had thrown themselves into marriage, it was said, principally with this justification, since he had urged them, saying: “Are you, therefore, better than sarah, better than Susannah or Anna?” and other commendable women, of whom the scripture testimony reminds us, than whom they cannot think themselves better nor even equal. In this manner, he also broke up the sacred celibacy of holy men by mentioning and comparing the marriages of the fathers. The holy church, which is located there, resists that heretic very faithfully and very powerfully. But these arguments of his had continued in certain rumors and whisperings, which none dared to urge openly. But even this secretly creeping poison had to be resisted with the power which the Lord gives, especially since it was intimated that Jovinian could not be answered with the praise, but with the censure of marriage. Because of this I published a book, the title of which is: On the Good of Marriage. In it, is the great question of the procreation of children, before men merited death through sin, since the subject seems to be the sexual intercourse of mortal bodies; but, later, in some of our other writings, this is explained in what I consider to be a satisfactory manner.

2. I also said, in a certain place: “For what food is for the health of the body, this sexual intercourse is for the health of the race, and each is not without carnal pleasure, which, if it is regulated and forced back into natural use by a restraining self-control, cannot be lust. ” This was said because the good and right use of lust is not lust. For just as it is evil to use good things wrongly, so it is good to use bad things well; concerning this matter I have composed other works more assiduously, especially those against those new heretics, the Pelagians.

3. I said this concerning Abraham: “Out of this obedience, that father, Abraham, who was not without a wife, was prepared to be without an only son, who was to be slain by himself; I do not fully approve of that statement. For, we should rather believe that abraham believed that, if his son were killed, he would be restored to him soon by resuscitation, 9 just as it is read in the letter which is to the Hebrews.

4. This book begins in this manner; “Whereas each individual men is a part of the human race.”

Chapter XLIX. On Holy Virginity, in One Book

1. After I wrote On the Good of Marriage, it was expected that I would write concerning holy virginity; I did not delay to point out, as much as I could in one volume, that it (holy virginity) is the gift of God, and how great a gift it is, and with how much humility it had to be defended.

2. This book begins in this manner: “We have recently published a book on the good of marriage.”

Chapter L. On Genesis, According to the Letter, in Twelve Books

1. At the same time, I wrote twelve books on Genesis, from the beginning up to the place where Adam was sent forth from paradise and “a flaming sword was placed to guard the way of the tree of life,” Now, when eleven books had been completed up to this place, I added the twelfth, in which there was a more scrupulous discussion concerning paradise. The title of these books is inscribed as: On Genesis, accord ing to the Letter, i.e., not in accordance with allegorical meanings, but according to the proper signification of the things which occurred. In this work more things are asked than are learned and of those things that are learned a Smaller number is established as certain; but others are so placed that they should still have to be sought for. To be sure, I began these books after, but I finished them before, the work on the trinity; for that reason, I have now thought them over in the order in which I began them,

2. In the fifth book and wherever in those books I cited “concerning the seed to whom it was promised that it should be ordained ‘through angels by the hand of a mediator,’” the apostle does not have it so, as I examined the more genuine manuscripts, particularly the Greek. For they said “concerning the law,” just as many Latin manuscripts had said “concerning the seed” through an error of interpretation.

3. In the sixth book I said this: “adam lost the image of God, according to which he had been made; ” this is not to be understood in the sense that no image remained in him but that it was so loathsome that it would need reforme tion.

4. In the twelfth, concerning the inhabitants of the lower world it seemed to me that it would be better if it had been taught that they were under the earth rather than to express a reason why they are under the earth, since they may be believed or said to be under the earth, as if it were not so.

5. This work begins with these words: “All sacred scripture is in two ways.”

Chapter LI. Against the Writings of Petilian, in Three Books

1. Before I finished the books on the trinity and the literal commentary on Genesis, an opportunity suddenly came for replying to the writings of Petilian the Donatist which he wrote against the Catholic church—an opportunity which I could not defer—and so I wrote on this matter three volumes; in the first one I answered the first part of the letter he had written to his own disciples—because the entire work had not come into our possession, but we did have the first small part of it—with all the speed and truth of which I was capable. Now this is a letter to our people, but it is kept among the books because the other two in that same connection are books. Indeed, afterwards we came upon the ent ire work and I answered it with as much care as I did Faustus the Mani achaean; to be sure, I first put down his statements severally under his name, and my reply to each one under my own name. But first, what I had written before we obtained the entire work reached Petition, and he undertook to reply to me in an angry frame of mind, rather saying anything he pleased, being quite incompetent so far as the matter at issue was concerned. When it was possible, after having collected the writings of each of us, I easily attended to this task; nevertheless, for the sake of the less acute, I took care by way of answer to expound the matter clearly. Thus, a third book was added to this work of ours.

2. This work begins in this way in the first book: “You know that we have often wished;” in the second in this way: “To the opening parts of Petilian’s letter;” in the third book thus: “1 have read your writings, Petilian.”

Chapter LII. To Cresconius, the Grammarian of the Donatist Heresy, in Four Books

1. Likewise, when a certain Cresconius, the Donatist grammarian, had come upon my letter, in which I refuted the first portions of the letter of Petilian which had then come into our hands, he thought that he ought to reply to me and he wrote this work to me. I answered his work in four books; in the first three I completed very well the assignment which the reply as a whole required. But when I saw I could reply to all he had written about the singular party, Maximianist, which they (the Donatists) condemned as schismatics from their sect and received some of them again in their posts and did not repeat the baptism given to them outside of their fellowship, I also added a fourth book to be a reply to the entire work, in which I industriously end manifestly pointed out to him as much as I was able. Now, when I wrote these four books, the emperor Honorius had already delivered the laws against the Donatists.:

2. This work begins in this manner: “I do not know when my writings can reach you, (Cresconius.”

Chapter LIII. Some Examinations and Testimonies Against the Donatists, in One Book

1. After this I attended to the necessary documents—: whether from church leaders or from public proceedings or from the canonical scriptures—which were against their error and for the truth of the Catholic Church, so that they might reach the Donatists, and I first of all scattered among them the ones I had promised, since they asked if’ such could be done. When these came into the hands of certain ones among them, some one, whose name I don’t know, wrote against this treatise without giving his name, thus acknowledging that he was a Donatist just as much as if he was called one. To him I wrote another book as an answer to his. In fact, I added these documents which I had promised to the same tract in which I promised them, and I wanted to make a single one of them both; I published it so that it might first be read posted on the walls of the Donatist basilica. The title of this is: Oome Examinations and Testimonies Against the Donatists.

2. In this book I did not put the acquittal of Felix of Aptunge, the one who ordained Caecilian, in its proper order, but as though he had been acquitted after Caecilian, though it had been done before, which was clear after a diligent examination.

3. Also calling to mind the testimony of the apostle Jude, in which he says: “These are they who set themselves apart, sensual, having not the spirit, I added this saying also: “Of whom the apostle Paul speaks: ‘Now the sensual man does not receive the things which belong to the spirit of Gods those whom a schism cuts off altogether from the church are not the same as these sensual men. For the same apostle Paul says that they are “babes in Christ, ” whom, not yet able to take solid food, he nourishes with milk; however, they (the Donatists) are not to be reckoned as babes, but as dead and ruined, so that if any one of them should be reformed and united with the church it could be correctly said of him: “He was dead and has been restored to life; he was lost and has been found.”

4. This book begins thus: “You who are afraid of agreeing with the Catholic church.”

Chapter LIV. Against a Donatist Whom I Do Not Know, in One Book

1. In another book, which I have mentioned above, I determined that the title should be: Against a donatist whom I Do Not Know.

2. In this book in the same way the order of time with respect to the absolution of the ordainer of Caecilian is not right.:

3. I also said this: “To the multitude of tares, by which are understood all heresies; ” that statement is minus one necessary conjunction; for it should read: “By which are understood also all heresies” (or “by which all heresies are likewise understood”). Now in fact it was said as though all the tares were outside the church, not also in it, though it is Christ’s kingdom from which the angels will gather, at the time of his harvest, all causes of offense. Wherefore the martyr Cyprian also said: “Although there seem to be tares in the church, yet our faith and ow love must not be obstructed, with the result that, because we perceive that there are tares in the church, we ourselves might depart from

4. This meaning we too support against others, and especially against those same Donatists present at the Confer-

Chapter LV. An Exhortation to the Donatists Concerning the Maximianists, in One Book

1. When I saw that many were hindered by the drudgery of reading from learning that the Donatist party possesses nothing at all of reason and truth, I made a very brief little book, in which I imagined them to be warned as to the singular Maximianists, in order that it might reach the hands of many by means of its ease of description and that it be all the more easily committed to memory because of its brevity. To this work I gave the title: An Exhortation to the Donatists Concerning the Maximianists..

2. This book begins in this manner; “Whoever is disturbed by the subterfuges and calumnies of men.”

Chapter LVI. On the Divination of Demons, in One Book

1. At the same time, in a certain disputation, I came under the necessity of writing a little book about the divination of demons, which is itself the title of the book.

2. Now, in a certain place in this book where I said: “Demons sometimes very easily learn all about the attitudes of men also, not only those uttered aloud, but also those conceived within, when certain indications of the mind are expressed by the body, with every facility to learn thoroughly, ” I spoke of this very recondite matter with a bolder assertion than I should have; for it is well known that these things come to the demons’ notice through some Sort or sensible perception or other. But whether certain: indications are given out of the body of those who are thinking, which they can perceive but men cannot, or whether they learn these things by some other power, a spiritual one, can per — be discovered by men only with difficulty, or not ai ail

3. This book begins with these words: “On a certain day, of eight among the holy days.”

Chapter LVII. Questions Set Forth Against the Pagans, Six in Number

1. In the meanwhile, six questions were sent to me from Carthage which a certain friend proposed, whom I wished to be made a Christian, so that they might be turned against the pagans, especially because he said that some of them were proposed by the philosopher Porphyrius. But I am of the opinion that it was not Porphyrius of Sicily, whose fame is very celebrated. I brought together the arguments of these questions in one book, which is not lengthy, the title of which is: Six Questions Set Forth Against the Pagans. Now the first of these is: “Concerning the resurrection,” the second, “Concerning the time of the Christian religion,” the third, “Concerning the difference of the sacrifices,” the fourth,: “Concerning what was written: ‘With what measure you will measure out, it will be measured to you again, ’” the fifth, “Concerning the son of God according to Solomon,” the sixth, “Concerning the prophet Jonah.”

2. On the second of these questions I said this: “The salvation of this religion, by means of which—the only right way—salvation is promised truly and truthfully, never failed anyone who was worthy, and any whom it fails was not wor thy;” I did not say this to indicate that anyone is worthy because of his merits, but as the apostle says: “Not of works, but of him who is calling, was it said: ‘The elder shall serve the younger; ’ ” this calling, he maintains, relates to God’s plan. Hence he says: “Not according to our works, but according to his plan and grace; hence he also Says: “We know that for those who love God all things are working together for good—for those who are called according to plan, ” Concerning this calling he says: “So that he may believe you worthy of his holy calling.”

3. After the letter which was added a little bit after the beginning, this book begins with these words: It disturbs some people, and they are seeking to know,“

Chapter LVIII. An Exposition of the Epistle of James to the Twelve Tribes

1. Among my works I discovered an exposition of the Epistle of James; while reviewing it, I gave more heed to the notes of certain expositors of its passages, which had been collected through the diligence of the brethren. They did not want them to be on the margin of the manuscripts. Therefore they gave their assistance so that they did aid somewhat; only, the epistle which we were reading when I dictated those things was not well translated from the Greek.

2. This book begins with these words: “To the twelve tribes which are of the dispersion, greeting. “

Chapter LIX. On the Deserts and Forgiveness of Sinners and on the Baptism of Infants, to Marcellinus, in Three Books

1. A necessity also arose which compelled me to write against the Pelagian heresy, in opposition to which we delivered pronouncement, when occasion required it, in sermons and conversations, but not in writings, as we were able or required. Consequently their (our brethren’s) questions were sent to me from Carthage which I was to answer, replying in writing; I wrote, first of all, three books, the title of which is: On the Deserts and Forgiveness Of Sinners.

2. In these books there was particularly discussed the baptism of infants by reason of original sin and the grace by which we are justif ied, that is, made righteous; but there

PAR is no one in this life who so keeps the commandments of righteousness that it is not necessary for him to pray for his sins: “Forgive us our debts.,” Against all these convictions ley have established the new heresy. Now I was of the opinion that in these books their names should not be mentioned at all, hoping that thus they might be able to be corrected more easily; rather, in the contrary, in the third book, which is a letter but which is kept among the books close to the two to which I considered it should be connected, I placed the name -of Pelagius himself, not without some praise, because his life was commended by many, and I refuted those things which he had put down in his writings not of his own part but what he had set forth as said by others; however, afterwards, when he was @ heretic, he defended them with a most obstinate animos-

3. In fact, his disciple Coelestius had already earned excommunication because of similar opinions in an episcopal court et Carthage, at which I was not present.

4. in one place in the second book, I said: “This is bestowed on some, even in death, that they shall not see death in a sudden change,” reserving the passage for a more scrupulous investigation of this subject. For they will either not die or, making a swift transition from this life to death and from death to eternal life as if in the twinkling of an eye, they will not feel death.

5. This work begins thus: “However much surrounded by great anxieties and cares.”:

Chapter LX. On Single Baptism, Against Petilian to Constantine, in One Book

1. At that time a certain friend of mine received a book on single baptism from some Donatist presbyter whom I do not know, declaring what Petilian, their Bishop at constantia, had written him. He brought it to me and eagerly requested me to reply to him, Now, I wanted my book, in which I made reply, also to have that same title, i.e., On Single Baptism.

2. In this book I said this: “The emperor Constantine did not refuse a hearing to the Donatists when they brought charges against Felix of Aptunga, who ordained Caecilian, although he was well aware of their trickery in charging Caecilian falsely. The order of time was found to be different when I considered it later. For, first, the emperor, as is mentioned, had Felix’s cause heard by a proconsul, ‘in which he is declared acquitted, and later he learned that Caecilian, having been heard with his accusers, was innocent, when he learned by experience that they were very tricky in their accusations. This time-sequence, made clear by means of the consulates, proved much more forcibly the artifices of the Donatists in that case, and completely overthrew it, something we have pointed out elsewhere.

3. This book begins with these words: “To give apposite answers to those who perceive,“

Chapter LXI. On the Maximianists Against the Donatists, in One Book

1. I also wrote a book against the Donatists, among others, not quite short, like earlier ones, but rather long, and much more thorough-going; in this book is made evident the way in which the singular cause of the Maximianists completely overthrows the ir ungodly end most arrogant error against the Catholic Church. This schism was brought about by the Donatist party itself.

2. This book begins with these words: “We have already said a great deal; we have already written a great deal.”

Chapter LXII. On the Grace of the New Testament, to Honoratus, in One Book

1. At the same time, when we were being earnestly agitated against the Donatists and when we had begun to be agitated against the Pelagians, a certain friend sent me from Carthage five questions and requested that I explain them to him in writing. These questions are: “What does that utterance mean: ‘God, my God, why have you forsaken me? and “What does the apostle say: *‘So that you, rooted end established in love, may be able to perceive with all saints what the breadth and length and height and depth is?” and “Who were the five foolish virgins and the wise ones?” and “What is the outer darkness?” and “How is this to be understood: ‘The word was made flesh’?” Now, as I examine closely the heresy mentioned above, a new foe of the grace of God, I set forth a sixth question: “On the grace of the New Testament;” concerning this question I argued by inserting an explanation of psalm 21, at the beginning of which was written what our Lord called out from the cross, which that friend proposed to me to be explained first; I replied to all five of these not in the order in which they had been set forth, but as they occurred to me in places appropriate to the course of my exposition of the grace of the New Testament.

2. This book begins with these words: “You have set forth five questions to be discussed by me.”

Chapter LXIII. On the Spirit and the Letter, to Marcellinus, in One Book

1. The one to whom I had written the three books, entitled On the Deserts and Forgiveness of Sinners, in which I assiduously discussed also the baptism of infants, wrote me again that he was disturbed because I had said it was possible that a man might be without sin, if his will does not fail and with the divine assistance, although no one either had lived, was living, or would live in this life in such perfect righteousness. Of course he asked how I could say that something could be done, of which there was no example. On account of this inquiry of his I wrote the treatise entitled On the Spirit and the Letter, dealing thoroughly with the statement of the apostle, where he says: “The letter kills, but the spirit gives life,

2. In this treatise, so far as God sustained me, I indignantly argued against those hostile to the grace of God, by which the ungodly are justified. However, when I was treating of the observances of the Jews, who abstain from some foods in accordance with the ancient law, I said: “The ceremonies of certain foods. This expression is not in use in the Holy Scriptures, but it seemed appropriate to me because I remembered that “ceremonies” like “carimoniae” is derived from career, ” because those who worship deprive themselves of those things from which they abstain. But if this is the origin of this word, it contradicts true religion, and I did not mean it so, but in the sense which I mentioned above.

3. This treatise begins thus: “Having read the short treatises which I recently worked out for you, most esteemed son Marcellinus.”

Chapter LXIV. On Faith and Works

1. Meanwhile, several works were sent to me by certain brethren, laymen to be sure,—but very learned in the Scriptures——which set off the Christian faith from good works, in such a way that one may believe he cannot reach eternal life without faith, but that he can without good works. Replying to them I wrote a book, the name of which is: On Faith and Works. In this I argued not only in what manner they ought to live when regenerated by the grace of Christ, but also how to be received “through the washing of regeneration.”

2. This book begins with these words: “It seems to certain people.”

Chapter LXV. A Short Summary of the Conference with the Donatists, in One Book

1. After our conference with the donatists was over, I made mention, briefly, of what was accomplished, and I gathered them together in writing for each of the three days we dealt together. I believed the work would be useful, because in it a well advised person may easily learn what was done. Or, by consulting the numbers which I affixed to the several matters, he may read from the record at whatever passage he wishes, for too long a document wearies the reader. Now the title of this work is: 4 Short Summary off the Conference.

2. This work begins with these words: “When the Catholic bishops and the bishops of the Donatist sect.”

Chapter LXVI. After the Conference Against the Donatists, in One Book

1. I also diligently wrote quite a large book, as large as I judged necessary, to the Donatists themselves after the conference which we had with their bishops, lest men be further led astray by them, In it I also replied to some falsehoods of theirs, which were strong enough to reach us, which the defeated party were spreading wherever and in whatever way they could, contrary to what I said concerning the proceedings of the conference, where what was accomplished might be briefly learned. Now I did that again in a much briefer form in a certain letter to them, but because it was decided unanimously at a Council of Numidia that this should be done, it is not among my letters. For it begins thus: “Silvanus the elder, Valentine, Innocent, Maximin, Optatus, Augustine, Donatus, and other bishops of the Council of Zerta to the Donatists.”

2. This book begins with these words: “Why are you still led astray, Donatists?“;

Chapter LXVII. On the Vision of God, in One Book

1. I wrote a book on the vision of God, in which I published a very careful investigation concerning the spiritual body which will be in the resurrection or the saints, whether, or how “God,” who “is a spirit, ” may be seen by a body of such a nature; but I certainly explained that very difficult question later in my latest book, i.e., in the twenty-second book of my treatise On the City of God, in a way which I believe is satisfactory. I also discovered, in a certain manuscript of ours, which also includes this book, a certain reminder I made concerning this matter to Bishop Fortunatianus of Sicca, which is not designated in the list of my works either among the books or among the letters.

2. The second book begins in this way: “Mindful of the debt” the first: “Just as I requested in person and now remind.”

Chapter LXVIII. On Nature and Grace, in One Book

1. At this time also a certain book of Pelagius’ came into my hands, in which he defends the nature of man in opposition to the grace of God, by which the ungodly man is justified and through which we are Christians, with as much proof as he could muster. Consequently, this treatise, in which I replied to him, defending grace not in opposition to nature but as that by which nature is released and controlled, I have names On Nature and Grace.

2. In this wo Tk certain sentences which Pelagius put down as if they were written by the Roman bishop and martyr Xystus I defended as if they were in reality the words or this same Xystus; for I had believed that. But afterwards I found that they belonged to the philosopher Sextus, not the Christian Xystus.

3. This treatise begins thus; “The book which you sent me.”

Chapter LXIX. On the City of God, in Twenty-two Books

1. In the meantime, Rome, in en invasion of the Goths, advancing under their king, Alaric, was over thrown by their disastrous attack. The worshippers of false gods and many gods, to whom we colloquially refer as pagans, tried to blame this on the Christian religion and began to blaspheme the true God with more bitterness and more severity than usual. Thereupon inflamed “by the zeal of the house of God, “9 I began to write, against their blasphemies and errors, the books on the city of God. This work kept me occupied for several years, because many other things intervened which could not be put off and which had to be completed first. But this great work on the city of God was completed, nevertheless, in twenty-two books. The first five of them refute those who wish human affairs to be so prosperous that they think the veneration of many gods, which the pagans were wont to revere, is necessary for this; and maintain that it is because they are forbidden, that these evils arise and abound. Now, the following five are addressed to those who acknowledge that these evils have never been wanting and never will be among mortals and that these evils, now great, now small, vary in places, times, and persons, but who insist that the veneration of many gods, in which sacrifice is offered to them, will be useful for the life after death. accordingly, in these ten books, these two groundless opinions, contrary to the Christian religion, are refuted.

2. But, that no one might reprove us for having refuted other ideas at such length and not having asserted our own, the other part of this work, which consists of twelve books, has to do with the latter object; although, when there is need, we have also advanced opinions of our own in the first two books, and we have refuted contrary opinions in the last twelve. Accordingly, the first four of the last twelve books contain the origin of the two cities, one of which is of God, the other of this world; the second four give their extension, or projection; but the third, also the last, gives their appropriate end. Thus, since all twenty-two books were composed concerning each city, yet they have received a title from the better city, so that they are called, preferably, On the City of God.

3. In the twelfth book of this treatise, this ought not to have been set down as a miracle: “In the sacrifice of Abraham, the lame created in heaven had moved between the divided sacrifices, because it was made known to him in a vision.

4. In the seventeenth book, what was said concerning Samuel: “He was not of the sons of Aaron, ” should have rather been said: “He was not the son of a priest.” For it was rather by custom within the law that sons of priests succeeded their fathers in the priestly functions; ror the father of Samuel is discovered among the sons of Aaron, but he was not a priest, and he was not among the sons of aaron as though Aaron himself had begotten him, but in the way all of the people arc said to be the sons of Israel.

5. This work begins in this way: “The most glorious city of God.”

Chapter LXX. To the Presbyter Orosius Against the Priscillianists, in One Book

1. Among these works, I replied, with as much conciseness and clearness as I could, to an inquiry of a certain Orosius, a Spanish presbyter, concerning the Priscillianists, and concerning certain ideas of origen which the Catholic faith condemns. The title of this work is To orosius Against the Priscillianists and the Origenists. For the inquiry itself was added at the beginning of my answer.

2. This book begins with these words: “To reply to you who inquired, beloved son Orosius.”

Chapter LXXI. To the Presbyter Jerome, in Two Books, One on the Origin of the Soul and the Other on a Verse of James

1. I also wrote two books to the presbyter Jerome, who resided in Bethlehem, one cn the origin of the soul of man, the other “concerning a verse of the apostle James, where he says: ‘‘Whoever will keep the whole law, but offends in one point, has become guilty of all, ’ asking for his advice concerning each matter. But I myself did not explain the question which I set forth in the first book; but in the latter I was not silent about the way in which I thought that question ought to be explained, but I asked for his approval of this also. But he wrote back, pleased that I should have asked his opinion; nevertheless, he answered that it was not for him to reply to it, But I did not want to publish these books, as long as he was alive, lest he might perhaps reply at some time or other and they might be preferably published with his reply; after his death, I set forth the first book so that he who reads may be warned either not to make inquiry at all as to how the soul is given to those who are born, or certainly admit an explanation of the question concerning this very unintelligible matter which is not opposed to undeniable facts: for instance, whatever the Catholic faith knows about original sin in infants, who are certainly condemned unless they are reborn in Christ. The second book was set forth that one may learn the explanation of the question here discussed which seemed good to us.

2. This work begins in this manner: “Our God, who has called us.”:

Chapter LXXII. To Emeritus, Bishop of the Donatists, after the Conference, in One Book

1. To Emeritus, bishop of the Donatists, who seemed to be an influential leader of their cause at the conference we had with them, I wrote a book, some time after that conference, quite useful because the truth by which they might be conquered or are proved to be conquered was described with convenient brevity.

2. This book begins with these words: “If either now,

Chapter LXXIII. On the Acts of Pelagius, in One Book

1. About the same time, in the Last, i.e., in Palestinian Syria, Pelagius was brought by some Catholic brothers $0 an episcopal proceeding and he was heard by fourteen bishops in the absence of those who had brought an indictment against him, because they could not appear on the day of the synod. They proclaimed him a Catholic, after he condemned the very dogmas which were read from the indictment against him as injurious to the grace of Christ. But when the proceedings of: this synod came into our hands, I wrote a treatise on them, lest it be considered that the judges also favored the doctrines after he had been, as it were, acquitted, or that he could have escaped condemnation by them in any wise unless he had condemned the doctrines.

2. This book begins thus: “Afterwards into our hands.”

Chapter LXXIV. On the Correction of the Donatists, in One Book

At the same time, I also wrote a book on the correction of the Donatists, for the sake of those who were unwilling that they should be brought into order by the laws of the empire. This book begins in the following manner: “I extol, and I express my congratulations, and I admire “

Chapter LXXV. On the Presence of God, to Dardanus, in One Book

1. I wrote a book on the presence of God, in which our Purpose against the Pelagian heresy is in the highest degree watchful, though that (heresy) is not expressly named. But in this book also there is discussed carefully and accurately the matter of the presence of nature, which we call God most high and true, and of his temple.

2. This book begins with these words: “I confess, beloved brother Dardanus.”

Chapter LXXVI. Against Pelagius and Coelestius on the Grace of Christ and on Original Sin, to Albina, Pinianus, and Melania, in Two Books

1. After the Pelagian heresy had been exposed and condemned, along with its authors, by the bishops of the Roman church, first Innocent, then Zosimus, with the help of letters of the African councils, I wrote two books against them, one On the Grace of Christ, and the other On Original Sin.

2. This book begins thus: “How much we rejoice because of your bodily, and, most particularly, because of your spiritual welfare.”

Chapter LXXVII. Proceedings with the Donatist Emeritus, in One Book

1. Some time after the conference which we had with the Donatist heretics, the necessity arose for us to proceed into Mauretania Caesariensis. There, at Caesarea itself, we saw Emeritus, Bishop of the Donatists, one of seven of them, that is, whom they had assigned for the defense of their cause, and he had worked exceedingly hard in that cause. This we took up with him in the presence of the bishops in this province and the common people of the church at Caesarea where he was bishop both of the citizens and the celebrated heretics. The ecclesiastical minutes which are included among my works constitute a record of the proceedings. When he could find nothing to answer, he listened as one speechless to the whole discourse about the egregious Maximianists which I set forth in his hearing and that of all who were present.

2. This book or these proceedings begin thus: “In the twelfth consulate of the most glorious Honorius Augustus and in the second consulate of Constantius, most illustrious men, on the eleventh of the kalends of october, at Caesarea, in the greater chur ch,

Chapter LXXVIII. Against a Sermon of the Arians, in One Book

1. In the meantime, there came into my hands a certain sermon of the Arians without the name of its author. I replied with urgent entreaty to him who had sent it to me, with as much conciseness and speed as possible, annexing the sermon at the beginning of my answer. I numbered the several partis so that at a glance one could easily tell my answer to each,

2. This book, after their sermon, which was annexed at the beginning, begins in this way: “In this discussion I eam replying to their preceding discussion.”

Chapter LXXIX. On Marriage and Concupiscence, to Valerius, in Two Books

1. I wrote two books to an illustrious man, Count Valerius, when I heard that the Pelagians had written nim, I don’t know what, concerning us; no doubt, how we condemned marriage by maintaining original sin. The title of these books is: On Marriage and Concupiscence. We naturally defended the virtue of marriage, lest it be considered that “the concupiscence of the flesh and the law in our members contending against the law of our mind,” is a fault of marriage; of this evil of passion conjugal chastity makes good use for the begetting of children. Now as there are two books, the first came into the hands of Julian the Pelagian, and he wrote four books in opposition to it, from which some one transcribed several passages and sent them to Count Valerius and he in turn to us, When I received them I replied to those passages in another book.

2. The first book of this work begins thus: “The new heretics, most beloved son Valerius,” but the second begins thus: “Among the troubles of your military service.

Chapter LXXX. Of Discourses, in Seven Books

1. I produced seven books concerning seven books of the Holy Scriptures, i.e., five of moses, one of Joshua the son of Nun, and the other of Judges, marking the phraseology of the several Scripture passages where it is at variance with our usage, and which they who read scrutinize with too little attention to the meaning, when we have an idiom. Sometimes they elicit something which is certainly not repugnant to the truth; however, the author, by whom it was written, is found not to have meant just that, but appears more likely to have used an idiom. Now, many things which are unintelligible in the Holy Scriptures grow light when the idiomatic expression is recognized. Because of this, those kinds of discourse are to be discerned in which the meaning is clear, so that even where the meaning is not clear, this same discernment may help and may show to the attention inherent meanings. The title of this work is: Discourses on Genesis, and in the same way on the several books.

2. Now, in the first book, I quoted this passage of Scripture: “ind noah performed all the words which the Lord directed him, thus he aid,” and I said that that utterance: was similar to the one which was spoken on the nature of created things; after “and so it was done was said, “and God made” ” was added, which seems to me in no way similar to the first statement. In the former the meaning is latent; in the latter we have only a manner oi speaking.

3. This work begins in this manner: “The discourses of the Scriptures”

Chapter LXXXI. Of Questions, in Seven Books

1. At that time, I also wrote books of questions concerning those same seven divine books, which I wanted to designate -as such for the reason that I intended that the things which are discussed there are to be set down as to be sought for rather than solved as already found, although many more: things in them seem to me to have been treated so that they could be considered appropriately explained and revealed. We had also begun to inspect a long time ago the books of the Kings in that way, but, not making much progress on the others which were more urgent, we gave attention to the spirit.

2. Now, in the first book, in which there is a representation of the variegated rods which Jacob placed in the: water so that in conception the sheep might see them when they drank and give birth to variegated offspring, I did not well explain the reason why he did not place them, again, before those who conceived, i.e., when they begot other offspring, but only at the first conception. For the explanation of the other question, in which it is asked why Jacob said to his father-in-law: “You have eluded my wages by ten ewe lambs, “4 which was quite true, shows that this one was not properly solved.

3. In the third book, also, where there is a consideration of the high priest, how he could become a father when it was necessary that he enter into the holy of holies, where the altar of incense was, for the offering of the incense in the morning and in the evening, into which he cannot enter unclean, as the law says, and the ‘same law says that man is Pp. defiled by conjugal intercourse, whom it orders to be washed: in water, but it says that even after one has washed, he is “unclean until the evening hence I said: “It necessarily follows either that he remain continent, or that the incense be neglected for several days”—I did not perceive that it was not strictly necessary. For what was written: “He will be unclean until the evening,” can be understood in this way: that he was not unclean all through the evening, but until the evening, so that he, being pure, may offer incense now at evening time, since, for the purpose of begetting sons, he could cohabit with his wife after the early morning incense had been mixed.

4. And also where it was asked why the high priest should be forbidden to enter during the obsequies of his father, since he ought to be made a priest, when there was one only after his father, the priest’s, death, I said: “Because of this, the one who was to succeed his father must have been made a priest immediately after his father’s death, and before he was buried; also, in order not to break the succession of incense offerings which had to be offered twice a day (one who is a priest is forbidden to enter after the death of his father before he is buried. But I did not give sufficient attention to the fact that this could have been prohibited more on account of those who were to become high priests not in succession to their fathers, but, rather, one of the sons, i.e. descendants of Aaron, if, by chance, the high priest either had no sons or such reprobate ones that no one of them ought to succeed the father, as Samuel succeeded the high priest Eli, although he was not the son of a priest, but, nevertheless, was of the sons, vis.) was of the descendants of Aaron.

5. Also, concerning the thief, to whom it was said: “Today you will be with me in paradise,” I set it down as certain that he had not been baptized visibly, although it is doubtful and it should be believed with better reason that he had been baptized, as I also maintained at another place later.: \

6. Likewise, what I said in the fifth book, in which mothers are mentioned in the gospel generations, “that they were only placed there with the fathers, is certainly true, but it is not pertinent to the matter under discussion. Now, the discussion was concerning those who married the wives of their brothers or next of kin who had died without sons, by reason of the two fathers of Joseph, one of whom Matthew mentions, the other Luke. I thoroughly discussed this question in this work, when we reviewed our work against Faustus the Manichaean.

7. This work begins with these words: “When the Holy Scriptures, which are called canonical.”

Chapter LXXXII. On the Soul and Its Origin, in Four Books

1. At that time a certain Vincent Victor in Mauretania Caesariensis discovered one little work of mine at the house Of a certain presbyter, Peter the spaniard; in this treatise, in a certain passage on the origin of the souls of individual men, I had confessed that I did not know whether they are propagated from the soul of the first man and thereafter from parents or Whether they are assigned to individuals severally without propagation just as to the first one, but that I certainly do know that the soul is not body, but spirit; and in opposition to these ideas of mine, he wrote to this Peter two books, which the monk Renatus sent me from Caesarea. Having read these books, I made my reply in four others: one addressed to the monk Renatus, another to the presbyter Peter, and two to Victor himself. Put the one to Peter has the diffuse book; however, it is a letter, which I did not wish to consider separately from the other three. Now in all of them many necessary points were discussed and I defended my hesitation concerning the origin of the souls which are given to individual men, and I pointed out the many errors and improprieties of this presumptions man, However, I treated the young men, not as one who ought to be denounced precipitately, but as one who still ought to be taught, with as much gentleness as I could, and I accepted from him what he wrote concerning the improvement of his views.

2. The section of this work addressed to Renatus begins thus: “Your sincerity in relation to us;” the ne addressed to Peter begins thus: “To his lordship, the most Le-loved father and co-presbyter Peter;” now the first one of the last two books, addressed to Vincent Victor, begins thus:

“l have considered what I ought to write to you.”

Chapter LXXXIII. To Pollentius, on Adulterous Marriages, in Two Books

1. I wrote two books on adulterous marriages, Wishing to explain as fully as possible a very difficult question according to the Scriptures. I do not know whether I did this in a way quite free from obscurity; no, rather I feel that I had not reached perfection on this matter, al-; though I have disclosed many oi its inner ideas, which everyone. Who reads with understanding can judge.

2. The first book of this work begins with these words: “The first question is, beloved brother Pollentius;” and the second begins with these words: “To those things which you had written me.”

Chapter LXXXIV. Against an Opponent of the Law and the Prophets, in Two Books

1. In the meantime, a certain book of a certain heretic, or Marcionist, or anyone of those whose error imagines that God has not created this earth and that the God of the law which was given by Moses, and the prophets belonging to that law is not the true God, but the worst devil, since it was being read at Carthage on the waterfront avenue to crowds who gathered and listened attentively; Christian brothers came upon it most anxiously and sent it to me without. delay for refutation, urging that I too should not delay to answer it. I refuted it in two books, which, accordingly, I headed: Against an Opponent of the law and the Prophets, because the manuscript which was sent did not have the name of the author.

2. This work begins with these words: “In the book which you sent, beloved brothers.”

Chapter LXXXV. Against Gaudentius, a Bishop of the Donatists, in Two Books

1. At the same time, Dulcitius the tribune and notary was here ‘in africa as executor of the imperial decrees issued against the Donatists. When he had presented the documents to Gaudentius of Thamugadi, bishop of the Donatists, one of those seven whom they selected to be the spokesmen of their defense at our conference, he exhorted him with regard 30 Catholic unity and advised him against a fire by means of which he threatened to destroy himself together with those with him in that church, also adding that, if they considered themselves right, they should escape in accordance with the command of our Lord Jesus Christ rather than burn themselves up in the abominable flame?! Gaudentius replied by writing two letters, one short and hastily prepared, since the post-bearer was in haste, the other a lengthy one as if he were replying more completely and more earnestly. The above-mentioned tribune thought that these ought to be sent to me, so that I might refute them rather than he. I refuted the two of them in one book. When this work came into the hands of Gaudentius, he wrote back that Ho had seen it, making no reasoned reply to myself, but rather showing that he could neither answer nor keep silent. Though this would be clear enough to those who intelligently read and compare our words with his, I aid not wish, nevertheless, to abandon, without replying in writ ing, whatever he said. Hence, it came about that there were two books oi ours to him.

2. This work begins with these words: “Gaudentius, bishop of the Donatists at Thamugadi.”

Chapter LXXXVI. Against Lying, in One Book

Je Then, I also wrote a book against lying. The occasion for this work was that, in order to search out the Priscillianist heretics, who suppose that their heresy must be kept secret not only by denying the truth, but also by telling lies, it seemed to certain Catholics that they might pretend to be Priscillianists, in order that they might enter their hiding-places. I wrote this book forbidding this to be done.

Chapter LXXXVII. Against Two Letters of the Pelagians, in Four Books

1. Four books follow, which I wrote to Boniface, the bishop of the Roman Church, against two letters of the Pelagians, because, when they came into his hands, he had sent them to me, discovering in them my name introduced slanderously.:

2. This work begins thus: “I had indeed known you by the praise of your celebrated fame.

Chapter LXXXVIII. Against Julian, in Six Books

1. In the meantime, the four books of Julian the Pelagian, of which I made mention above, came also into our hands, in which I learned that the one who sent them to Count Valerius had not made all the extracts in the way Julian had said them, but altered some of them somewhat in writing to the said count. Therefore, I wrote six books against those four, but the first two of mine refute Julian’s shamelessness by the testimonies of the saints who support the Catholic faith according to the apostles; he imagines we should be reproached with holding a doctrine like the Manichaeans?, ” because we said that original sin derived from Adam, which is purged away “through the washing of regeneration,” not only in adults but: also in children. Now, how much Julian himself supports the Manichaeans in some of his opinions, I made known in the last Pati of my first book. Now, our other four books individually refer to his one by one. >

2. But in the filth volume of this work, so large and SO highly wrought, where I have recalled that a deformed man who, in the act of cohabitation, offered to his spouse a handsome picture, in order that she would not have deformed offspring, I was positive of the name of the man who was accustomed to do this, although his ASL is uncertain, because memory failed me. Now Soranus, authority on medicine, wrote that a king of Cyprus used to do that, but he did not give his name.

3. This work begins with these words: “Your invectives and scurrilous words, Julian.”.

Chapter LXXXIX. A Manual on Faith, Hope, Charity, in One Book

1. I also wrote a book on faith, hope, charity, since he to whom it was written had asked that he might have some writing of mine that would not leave his hands, a sort of work which the Greeks call ἐγχειρίδιον. In this work, it seems to me, I expressed myself quite carefully as to how God should be worshipped, which the divine Scriptures especially defined as the true wisdom of man.

2. This book begins in this manner:; I cannot tell you, my beloved son Laurence, how much I delight in your progress in knowledge.”

Chapter XC. On Taking Care of the Dead, to Bishop Paulinus, in One Book

1. I wrote a book on taking care of the dead, since I had been asked in letters whether it is useful to anyone after death that his body is buried at the time of a memorial of some saint.

2. This book begins in this way: “Unto your holiness, venerable fellow-bishop Paulinus. “;

Chapter XCI. To Dulcitius, on Eight Questions, in One Book

1. The book which I called To Dulcitius, On Eight Questions, would not have been mentioned in this work among my books, since it was prepared from those works which were written earlier by me in other connections, except that, in addition, I inserted some of the argumentation, and that to one of those questions there was no answer from any other of my works; but I made an answer which had just occurred to me.

2. This book begins in this way: “As much as it seems to me, beloved son Dulcitius.”

Chapter XCII. To Valentine and the Monks with Him, on Grace and Free Will, in One Book

1. On account of those who, when the grace of God is maintained, suppose that free will is denied and themselves defend free will in such a way that they deny God’s grace, claiming that it is given according to our oun merits, I wrote a book, the title of which is: On Grace and Free Will. This I wrote to the monks of Adrumentum, in whose monastery the struggle on this subject began so that some of them were compelled to consult me.

2. This book begins thus: “On account of those who (preach) the free will of man.”

Chapter XCIII. To Those Mentioned Above, on Rebuke and Grace, in One Book

1. I wrote again to the same people another book, which I called On Rebuke and Grace, when I was informed that some one there had said that no one ought to be reproached if he does not do God’s commands but that prayer merely should be given for him that he may do them.

2. This book begins thus: “Having read your letters, most beloved brother Valentine.”

I have reflected upon these ninety-three works in two hundred thirty-two books which I have composed, while I have been reviewing them, although I do not know of some works yet to be composed, and I have produced this retractation of them