General editors john baillie

0^ Cf. 1 Cor. 3:1; 2:6.

0^ Isa. 1:16.

0^ Isa. 1:17.

0^ Isa. 1:18.

0^ Cf. for this syntaxis, Matt. 19:16-22 and Ex. 20:13-16.

0^ Cf. Matt. 6:21.

0^ I.e., the rich young ruler.

0^ Cf. Matt. 13:7.

0^ Cf. Matt. 97 Reading here, with Knöll and the Sessorianus, in firmamento mundi.

0^ Cf. Isa. 52:7.

0^ Perfectorum. Is this a conscious use, in a Christian context, of the distinction he had known so well among the Manicheans--between the perfecti and the auditores?

0^ Ps. 19:2.

0^ Cf. Acts 2:2, 3.

0^ Cf. Matt. 5:14, 15.

0^ Cf. Gen. 1:20.

0^ Cf. Jer. 15:19.

0^ Ps. 19:4.

0^ That is, the Church.

0^ An allegorical ideal type of the perfecti in the Church.

0^ 1 Cor. 14:22.

0^ The fish was an early Christian rebus for “Jesus Christ.” The Greek word for fish, ἰχθύς, was arranged acrostically to make the phrase Ἰησοῦς Χριστός, Θεοῦ Υἱὸς, Σωτήρ; cf. Smith and Cheetham, Dictionary of Christian Antiquities, pp. 673f.; see also Cabrol, Dictionnaired’archéologie chrétienne, Vol. 14, cols. 1246-1252, for a full account of the symbolism and pictures of early examples.

0^ Cf. Ps. 69:32.

0^ Cf. Rom. 12:2.

0^ Cf. 1 Tim. 6:20.

0^ Gal. 4:12.

0^ Cf. Ecclus. 3:19.

0^ Rom. 1:20.

0^ Rom. 12:2.

0^ Gen. 1:26.

0^ Rom. 12:2 (mixed text).

0^ Cf. 1 Cor. 2:15.

0^ 1 Cor. 2:14.

0^ Cf. Ps. 49:20.

0^ Cf. James 4:11.

0^ See above, [[Ch. XXI, 30 >> Augustine:Conf. 13.21.30]].

0^ I.e., the Church.

0^ Cf. 1 Cor. 14:16.

0^ Another reminder that, ideally, knowledge is immediate and direct.

0^ Here, again, as in a coda, Augustine restates his central theme and motif in the whole of his “confessions”: the primacy of God, His constant creativity, his mysterious, unwearied, unfrustrated redemptive love. All are summed up in this mystery of creation in which the purposes of God are announced and from which all Christian hope takes its premise.

0^ That is, from basic and essentially simple ideas, they proliferate multiple--and valid--implications and corollaries.

0^ Cf. Rom. 3:4.

0^ Cf. Gen. 1:29, 30.

0^ Cf. 2 Tim. 1:16.

0^ 2 Tim. 4:16.

0^ Cf. Ps. 19:4.

0^ Phil. 4:10 (mixed text).

0^ Phil. 4:11-13.

0^ Phil. 4:14.

0^ Phil. 4:15-17.

0^ Phil. 4:17.

0^ Cf. Matt. 10:41, 42.

0^ Idiotae: there is some evidence that this term was used to designate pagans who had a nominal connection with the Christian community but had not formally enrolled as catechumens. See Th. Zahn in Neue kirkliche Zeitschrift (1899), pp. 42-43.

0^ Gen. 1:31.

0^ A reference to the Manichean cosmogony and similar dualistic doctrines of “creation.”

0^ 1 Cor. 2:11, 12.

0^ Rom. 5:5.

0^ Sed quod est, est. Note the variant text in Skutella, op. cit.: sed est, est. This is obviously an echo of the Vulgate Ex. 3:14: ego sum qui sum.

0^ Augustine himself had misgivings about this passage. In the Retractations, he says that this statement was made “without due consideration.” But he then adds, with great justice: “However, the point in question is very obscure” (res autem in abdito est valde); cf. Retract., 2:6.

0^ See above, amaricantes, [[Ch. XVII, 20 >> Augustine:Conf. 13.17.20]].

0^ Cf. this requiescamus in te with the requiescat in te in [[Bk. I, Ch. I >> Augustine:Conf. 1.1]].

0^ Cf. The City of God, [[XI, 10 >> Augustine:City of God 11.10]], on Augustine’s notion that the world exists as a thought in the mind of God.

0^ Another conscious connection between Bk. XIII and Bks. I-X.

0^ This final ending is an antiphon to [[Bk. XII, Ch. I, 1 >> Augustine:Conf. 12.1.1]] above.

0^ I Cor. 1:20.

0^ Wis. 6:26 (Vulgate).

0^ Rom. 16:19.

0^ A later interpolation, not found in the best MSS., adds, “As no one can exist from himself, so also no one can be wise in himself save only as he is enlightened by Him of whom it is written, ‘All wisdom is from God’ [Ecclus. 1:1].”

0^ Job 28:28.

0^ A transliteration of the Greek ἐγχειρίδιον, literally, a handbook or manual.

0^ Cf. Gal. 5:6.

0^ Cf. I Cor. 13:10, 11.

0^ I Cor. 3:11.

0^ Already, very early in his ministry (397), Augustine had written De agone Christiano, in which he had reviewed and refuted a full score of heresies threatening the orthodox faith.

0^ The Apostles’ Creed. Cf. Augustine’s early essay On Faith and the Creed.

0^ Joel 2:32.

0^ Rom. 10:14.

0^ Lucan, Pharsalia, II, 15.

0^ Virgil, Aeneid, IV, 419. The context of this quotation is Dido’s lament over Aeneas’ prospective abandonment of her. She is saying that if she could have foreseen such a disaster, she would have been able to bear it. Augustine’s criticism here is a literalistic quibble.

0^ Heb. 11:1.

0^ Sacra eloquia—a favorite phrase of Augustine’s for the Bible.

0^ Rom. 8:24, 25 (Old Latin).

0^ James 2:19.

0^ One of the standard titles of early Greek philosophical treatises was περὶ φύσεως, which would translate into Latin as De rerum natura. This is, in fact, the title of Lucretius’ famous poem, the greatest philosophical work written in classical Latin.

0^ This basic motif appears everywhere in Augustine’s thought as the very foundation of his whole system.

0^ This section (Chs. III and IV) is the most explicit statement of a major motif which pervades the whole of Augustinian metaphysics. We see it in his earliest writings, Soliloquies, [[I, 2 >> Augustine:Solil. 1.2]], and De ordine, [[II, 7 >> Augustine:de ordine 2.7]]. It is obviously a part of the Neoplatonic heritage which Augustine appropriated for his Christian philosophy. The good is positive, constructive, essential; evil is privative, destructive, parasitic on the good. It has its origin, not in nature, but in the will. Cf. Confessions, [[Bk. VII, Chs. III >> Augustine:Conf. 7.3]], [[V >> Augustine:Conf. 7.5]], [[XII–XVI >> Augustine:Conf. 7.12-16]]; On Continence, 14–16; On the Gospel of John, [[Tractate XCVIII >> Augustine:Tractates on John 98]], 7; City of God, [[XI, 17 >> Augustine:City of God 11.17]]; [[XII, 7–9 >> Augustine:City of God 12.7-9]].

0^ Isa. 5:20.

0^ Matt. 12:35.

0^ This refers to Aristotle’s well-known principle of “the excluded middle.”

0^ Matt. 7:18.

0^ Cf. Matt. 12:33.

0^ Virgil, Georgios, II, 490.

0^ Ibid., 479.

0^ Sed in via pedum, non in via morum.

0^ Virgil, Eclogue, VIII, 42. The context of the passage is Damon’s complaint over his faithless Nyssa; he is here remembering the first time he ever saw her—when he was twelve! Cf. Theocritus, II, 82.

0^ Cf. Matt. 5:37.

0^ Cf. Confessions, [[Bk. X, Ch. XXIII >> Augustine:Conf. 10.23]].

0^ Ad consentium contra mendacium, CSEL (J. Zycha, ed.), Vol. 41, pp. 469–528; also Migne, PL, 40, c. 517–548; English translation by H.B. Jaffee in Deferrari, St. Augustine: Treatises on Various Subjects (The Fathers of the Church, New York, 1952), pp. 113–179. This had been written about a year earlier than the Enchiridion. Augustine had also written another treatise On Lying much earlier, c. 395; see De mendacio in CSEL (J. Zycha, ed.), Vol. 41, pp. 413–466; Migne, PL, 40, c. 487-518; English translation by M.S. Muldowney in Deferrari, op. cit., pp. 47-109. This summary of his position here represents no change of view whatever on this question.

0^ Sallust, The War with Catiline, X, 6–7.

0^ Cf. Acts 12:9.

0^ Virgil, Aeneid, X, 392.

0^ This refers to one of the first of the Cassiciacum dialogues, Contra Academicos. The gist of Augustine’s refutation of skepticism is in III, 23ff. Throughout his whole career he continued to maintain this position: that certain knowledge begins with self-knowledge. Cf. Confessions, [[Bk. V, Ch. X, 19 >> Augustine:Conf. 5.10]]; see also City of God, [[XI, xxvii >> Augustine:City of God 11.27]].

0^ Hab. 2:4; Rom. 1:17.

0^ A direct contrast between suspensus assenso—the watchword of the Academics—and assensio, the badge of Christian certitude.

0^ See above, [[VII, 20 >> Augustine:Enchir. 20]].

0^ Matt. 5:37.

0^ Matt. 6:12.

0^ Rom. 5:12.

0^ Cf. Luke 20:36.

0^ Rom. 4:17.

0^ Wis. 11:20.

0^ II Peter 2:19.

0^ John 8:36

0^ Eph. 2:8.

0^ I Cor. 7:25.

0^ Eph. 2:8, 9.

0^ Eph. 2:10.

0^ Cf. Gal. 6:15; II Cor. 5:17.

0^ Ps. 51:10.

0^ Phil. 2:13.

0^ Rom. 9:16.

0^ Prov. 8:35 (LXX).

0^  From the days at Cassiciacum till the very end, Augustine toiled with the mystery of the primacy of God’s grace and the reality of human freedom. Of two things he was unwaveringly sure, even though they involved him in a paradox and the appearance of confusion. The first is that God’s grace is not only primary but also sufficient as the ground and source of human willing. And against the Pelagians and other detractors from grace, he did not hesitate to insist that grace is irresistible and inviolable. Cf. On Grace and Free Will, 99, 41–43; On the Predestination of the Saints, [[19:10 >> Augustine:On the Predestination of the Saints 19.10]]; On the Gift of Perseverance, [[41 >> Augustine:On the Gift of Perseverance 41]]; On the Soul and Its Origin, [[16 >> Augustine:On the Soul and Its Origin 16]]; and even the Enchiridion, [[XXIV, 97 >> Augustine:Enchir. 97]].
   But he never drew from this deterministic emphasis the conclusion that man is unfree and everywhere roundly rejects the not illogical corollary of his theonomism, that man’s will counts for little or nothing except as passive agent of God’s will. He insists on responsibility on man’s part in responding to the initiatives of grace. For this emphasis, which is characteristically directed to the faithful themselves, see On the Psalms, [[LXVIII, 7–8 >> Augustine:Enarr. in Ps. 68.7-8]]; On the Gospel of John, [[Tractate, 53:6–8 >> Augustine:Tractates on John 53.6-8]]; and even his severest anti-Pelagian tracts: On Grace and Free Will, [[6–8 >> Augustine:On Grace and Free Will 6-8]], [[10 >> Augustine:On Grace and Free Will 10]], [[31 >> Augustine:On Grace and Free Will 31]] and On Admonition and Grace, 2–8.

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^ Ps. 58:11 (Vulgate).

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^ Ps. 23:6.

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^ Cf. Matt. 5:44.

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^ The theme that he had explored in Confessions, Bks. I–IX. See especially [[Bk. V, Chs. X >> Augustine:Conf. 5.10]], [[XIII >> Augustine:Conf. 5.13]]; [[Bk. VII, Ch. VIII >> Augustine:Conf. 7.8]]; [[Bk. IX, Ch. I >> Augustine:Conf. 9.1]].

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^ Cf. Ps. 90:9.

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^ Job 14:1.

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^ John 3:36.

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^ Eph. 2:3.

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^ Rom. 5:9, 10.

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^ Rom. 8:14.

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^ John 1:14.

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^ Rom. 3:20.

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^ Epistle [[CXXXVII >> Augustine:Ep. 137]], written in 412 in reply to a list of queries sent to Augustine by the proconsul of Africa.

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^ John 1:1.

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^ Phil. 2:6, 7.

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^ These metaphors for contrasting the “two natures” of Jesus Christ were favorite figures of speech in Augustine’s Christological thought. Cf. On the Gospel of John, [[Tractate 78 >> Augustine:Tractates on John 78]]; On the Trinity, [[I, 7 >> Augustine:De Trin. 1.7]]; [[II, 2 >> Augustine:De Trin. 2.2]]; [[IV, 19–20 >> Augustine:De Trin. 4.19-20]]; [[VII, 3 >> Augustine:De Trin. 7.3]]; New Testament Sermons, 76, 14.

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^ Luke 1:28–30.

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^ John 1:14.

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^ Luke 1:35.

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^ Matt. 1:20.

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^ Rom. 1:3.

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^ Rom. 8:3.

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^ Cf. Hos. 4:8.

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^ II Cor. 5:20, 21.

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^ Virgil, Aeneid, II, 1, 20.

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^ Num. 21:7 (LXX).

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^ Matt. 2:20.

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^ Ex. 32:4.

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^ Rom. 5:12.

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^ Deut. 5:9.

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^ Ezek. 18:2.

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^ Ps. 51:5.

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^ I Tim. 2:5.

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^ Matt. 3:13.

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^ Luke 3:4; Isa. 40:3.

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^ Ps. 2:7; Heb. 5:5; cf. Mark 1:9–11.

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^ Rom. 5:16.

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^ Rom. 5:18.

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^ Rom. 6:1.

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^ Rom. 5:20.

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^ Rom. 6:2.

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^ Rom. 6:3.

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^ Rom. 6:4–11.

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^ Gal. 5:24.

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^ Col. 3:1–3.

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^ Col. 3:4.

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^ John 5:29.

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^ Ps. 54:1.

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^ Cf. Matt. 25:32, 33.

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^ Ps. 43:1.

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^ Reading the classical Latin form poscebat (as in Scheel and PL) for the late form poxebat (as in Rivière and many old MSS.).

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^ Cf. Ps. 113:3.

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^ Here reading unum deum (with Rivière and PL) against deum (in Scheel).

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^ A hyperbolic expression referring to “the saints.” Augustine’s Scriptural backing for such an unusual phrase is Ps. 82:6 and John 10:34f. But note the firm distinction between ex diis quos facit and non factus Deus.

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^ I Cor. 6:19.

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^ I Cor. 6:15.

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^ Col. 1:18.

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^ John 2:19.

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^ II Peter 2:4 (Old Latin).

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^ Heb. 1:13.

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^ Ps. 148:2 (LXX).

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^ Col. 1:16.

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^ Zech. 1:9.

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^ Matt. 1:20.

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^ Gen. 18:4; 19:2.

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^ Gen. 32:24.

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^ Rom. 8:31, 32.

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^ Cf. Eph. 1:10.

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^ Col. 1:19, 20.

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^ Cf. I Cor. 13:9, 12.

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^ Cf. Luke 20:36.

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^ I Cor. 13:12.

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^ Cf. Luke 15:24.

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^ Rom. 8:14.

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^ I John 1:8.

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^ In actione poenitentiae; cf. Luther’s similar conception of poenitentiam agite in the 95 Theses and in De poenitentia.

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^ Ps. 51:17.

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^ Ps. 38:9.

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^ II Cor. 1:22.

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^ Ecclus. 40:1 (Vulgate).

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^ I Cor. 11:31, 32.

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^ This chapter supplies an important clue to the date of the Enchiridion and an interesting side light on Augustine’s inclination to re-use “good material.” In his treatise on

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