I.1.1 Chapter I. He Proclaims the Greatness of God, Whom He Desires to Seek and Invoke, Being Awakened by Him.
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Great art Thou, O Lord, and greatly to be praised; great is Thy power, and of Thy wisdom there is no end. And man, being a part of Thy creation, desires to praise Thee, man, who bears about with him his mortality, the witness of his sin, even the witness that Thou "resistest the proud,"-yet man, this part of Thy creation, desires to praise Thee. Thou movest us to delight in praising Thee; for Thou hast formed us for Thyself, and our hearts are restless till they find rest in Thee. Lord, teach me to know and understand which of these should be first, to call on Thee, or to praise Thee; and likewise to know Thee, or to call upon Thee.
I.1.2 Chapter I. He Proclaims the Greatness of God, Whom He Desires to Seek and Invoke, Being Awakened by Him.
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But who is there that calls upon Thee without knowing Thee? For he that knows Thee not may call upon Thee as other than Thou art. Or perhaps we call on Thee that we may know Thee. "But how shall they call on Him in whom they have not believed? or how shall they believe without a preacher?" And those who seek the Lord shall praise Him. For those who seek shall find Him, and those who find Him shall praise Him.
I.1.3 Chapter I. He Proclaims the Greatness of God, Whom He Desires to Seek and Invoke, Being Awakened by Him.
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Let me seek Thee, Lord, in calling on Thee, and call on Thee in believing in Thee; for Thou hast been preached unto us. O Lord, my faith calls on Thee,-that faith which Thou hast imparted to me, which Thou hast breathed into me through the incarnation of Thy Son, through the ministry of Thy preacher.
I.2.1 Chapter II. That the God Whom We Invoke is in Us, and We in Him.
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How shall I call upon my God, my God and my Lord? When I call upon Him, I am asking Him to come into me; yet what inward place could receive the God who made heaven and earth?
I.2.2 Chapter II. That the God Whom We Invoke is in Us, and We in Him.
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Is there anything in me that can contain Thee? Do the heavens and the earth, which Thou hast made and in which Thou hast made me, contain Thee? Since nothing exists without Thee, should every existing thing be said to contain Thee? I exist only because Thou art in me; and even if I were in the depths, Thou wouldest be there.
I.2.3 Chapter II. That the God Whom We Invoke is in Us, and We in Him.
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Or should I rather say that I could not exist unless I were in Thee, from whom, through whom, and in whom are all things? Since I am in Thee, where do I call Thee to? From where couldst Thou come into me? There is no place beyond heaven and earth from which my God must come, for Thou hast said that Thou fillest heaven and earth.
I.3.1 Chapter III. Everywhere God Wholly Fills All Things, Yet Is Contained by None.
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If Thou fillest heaven and earth, I ask whether they hold Thee within themselves. If they do not hold Thee, then when they are filled by Thee, is any remainder of Thy being left outside them?
I.3.2 Chapter III. Everywhere God Wholly Fills All Things, Yet Is Contained by None.
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Rather, Thou containest all things and needest not to be contained by any. What Thou fillest is filled because Thou upholdest it. Even if the vessel should break, Thou art not lost; when Thou art poured out upon us, Thou art not lowered, but we are raised, and Thou art not scattered, but we are gathered.
I.3.3 Chapter III. Everywhere God Wholly Fills All Things, Yet Is Contained by None.
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Still I wonder how Thou fillest all things. Dost Thou fill them with Thy whole self, or do created things receive only a portion? If no creature can contain Thee entirely, is one part of Thee greater and another less? Or art Thou wholly present everywhere, while nothing wholly contains Thee?
I.4.1 Chapter IV. The Majesty of God is Supreme, and His Virtues Inexplicable.
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What, then, are You, my God? You alone are Lord and God. You are lifted above all, excellent beyond measure, mighty without limit, merciful and just, hidden yet near, beautiful and strong, steadfast and contained by none. You do not change, yet You change all things.
I.4.2 Chapter IV. The Majesty of God is Supreme, and His Virtues Inexplicable.
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You are never new and never old; You renew all things and humble the proud as they grow old without perceiving it. You are always active and always at rest. You gather without need, uphold and fill, guard and create, nourish and bring to maturity, seeking while already possessing all things.
I.4.3 Chapter IV. The Majesty of God is Supreme, and His Virtues Inexplicable.
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You love without being consumed, are jealous without anxiety, repent without grief, and are angry without losing peace. You change Your dealings while Your purpose remains unchanged. You recover what was never lost to You, receive increase without need, pay what You do not owe, and forgive debts without losing anything. What, then, have I said of You? Even the fullest speech about You is almost silence.
I.5.1 Chapter V. He Seeks Rest in God, and Pardon of His Sins.
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How shall I find rest in You? Who will bring You into my heart, so that it may be filled with You, forget its miseries, and cling to You as my only good? What are You to me, and what am I to You, that You ask my love and warn me of sorrow when I withhold it? Tell me, Lord, in Your mercy, what You are to me.
I.5.2 Chapter V. He Seeks Rest in God, and Pardon of His Sins.
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Speak to my soul: I am your salvation. Let the ears of my heart stand open before You. When I hear You, let me run toward You and hold fast to You. Do not hide Your face from me; let me die, if I must, rather than live apart from the sight of Your face.
I.5.3 Chapter V. He Seeks Rest in God, and Pardon of His Sins.
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The dwelling of my soul is too narrow; enlarge it, that You may enter. It lies in ruins; restore it. I know and confess that there is much in it that must offend Your sight. Who will cleanse it but You? Cleanse me from hidden sins, and keep me from another's sins. I will not argue my case against You, who are Truth; if You should mark iniquities, who could stand?
I.6.1 Chapter VI. He Describes His Infancy, and Lauds the Protection and Eternal Providence of God.
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Lord, let me speak before Your mercy, though I am dust and ashes. I do not remember my own beginning, but I have learned from those through whom You formed and sustained me. Through my mother and nurses You gave me infant nourishment, ordered my desires within the limits of Your gift, and made their natural affection serve the good that came from You. In those first days I knew only how to nurse, to rest when comforted, and to cry when I was in pain.
I.6.2 Chapter VI. He Describes His Infancy, and Lauds the Protection and Eternal Providence of God.
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Afterward I began to smile, first while sleeping and then while awake; I know this by report and by seeing the same pattern in other infants. Little by little I became aware of the world around me and wanted to express my desires, but those desires were inside me while the people who could satisfy them stood outside me. With weak movements and cries I made the signs I could, and when I was misunderstood or rightly denied what would have harmed me, I became angry and answered with tears.
I.6.3 Chapter VI. He Describes His Infancy, and Lauds the Protection and Eternal Providence of God.
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My infancy has passed away, yet You, Lord, remain the living One in whom nothing dies. I cannot tell whether another age of mine came before it, even the life hidden in my mother's womb, nor can father, mother, memory, or human experience answer everything I ask. Therefore I praise You for the being and infancy I cannot remember. All life and being come from You, who do not change; our days pass through Your eternal today, and it is better to love the search for You, even where we fail to grasp the mystery, than to think we have found anything while missing You.
I.7.1 Chapter VII.—He Shows by Example that Even Infancy is Prone to Sin.
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Lord, hear me as I lament the sins of human beings. You created the person, but You did not create the sin that clings to him. Who can recall for me the sins of my infancy? Before You no one is free from sin, not even a child who has lived only one day on the earth. Since I cannot remember myself at that age, I learn what I was by observing other infants, whose small actions show the disordered desire I no longer remember in myself.
I.7.2 Chapter VII.—He Shows by Example that Even Infancy is Prone to Sin.
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Was my sin that I cried for the breast? If I now cried with the same urgency for food fitting my present age, I would rightly be laughed at and corrected. The infant cannot understand correction, yet the desire is still not good when it demands by tears what would harm it if granted, grows angry that elders and free persons do not obey its whim, and struggles against those whose refusal is wiser than its wish. Even jealousy appears before speech, when one child resents another being nourished from the same abundant source.
I.7.3 Chapter VII.—He Shows by Example that Even Infancy is Prone to Sin.
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Therefore, Lord my God, I praise You for giving the infant life and a body furnished with senses, limbs, beauty, and the powers needed for health and safety. These gifts are good because they come from You, the almighty and good Maker who orders all things. Yet the weakness of the infant body does not make the infant will innocent. This forgotten period lies hidden like the time in the womb, and if I was conceived in iniquity and nourished in sin, I cannot claim that there was ever a season in which I, Your servant, stood innocent before You.
I.8.1 Chapter VIII.—That When a Boy He Learned to Speak, Not by Any Set Method, But from the Acts and Words of His Parents.
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As infancy gave way to boyhood, Augustine says that infancy did not simply go somewhere else, yet it no longer remained in the same form. He was no longer a speechless infant, but a boy beginning to talk. This transition he remembers, and he also later observed in himself and others how the first use of speech was not taught by a formal lesson plan, as letters would be taught later.
I.8.2 Chapter VIII.—That When a Boy He Learned to Speak, Not by Any Set Method, But from the Acts and Words of His Parents.
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Before he could say what he wanted to whomever he wished, Augustine used crying, broken sounds, and motions of his limbs to press his desires upon others. With the mind God had given him, he held sounds in memory. When adults named something and moved toward it, he began to understand that the spoken sound pointed to the thing before him.
I.8.3 Chapter VIII.—That When a Boy He Learned to Speak, Not by Any Set Method, But from the Acts and Words of His Parents.
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Augustine describes gestures, facial expressions, glances, movements, and tones of voice as a natural language shared among all peoples, showing whether the mind seeks, holds, rejects, or avoids something. By repeatedly hearing words in their proper places, he gradually learned what they signified. Then, shaping his mouth to those signs, he expressed his own will and entered more deeply into human society, still under the authority of parents and elders.
I.9.1 Chapter IX.—Concerning the Hatred of Learning, the Love of Play, and the Fear of Being Whipped Noticeable in Boys: and of the Folly of Our Elders and Masters.
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Augustine remembers school as an experience of misery and mockery. Adults told him that obedience to teachers was the proper road for a boy who would prosper in the world and win honor through eloquence. Yet he did not understand the use of learning, and he was beaten when he learned slowly. He now sees this as an inherited path of toil laid upon children of Adam, praised by previous generations even while it multiplied sorrow.
I.9.2 Chapter IX.—Concerning the Hatred of Learning, the Love of Play, and the Fear of Being Whipped Noticeable in Boys: and of the Folly of Our Elders and Masters.
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He also recalls how, as a boy, he learned from praying adults to think of God as a great unseen helper who could hear and aid him. He prayed earnestly that he would not be beaten at school. When that prayer was not answered, Augustine now understands that God was not abandoning him to folly. Still, his elders and even his parents, though they meant him no harm, laughed at punishments that felt to him like a grave evil.
I.9.3 Chapter IX.—Concerning the Hatred of Learning, the Love of Play, and the Fear of Being Whipped Noticeable in Boys: and of the Folly of Our Elders and Masters.
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Augustine asks whether truly devout courage would mock people who tremble before bodily torture, and then compares that to adults laughing at boys who feared school punishments. Children feared those pains and prayed against them, yet they still neglected lessons because play delighted them more than study. He exposes the hypocrisy of adults who call their own idle pursuits business while punishing children for similar play. Even the teacher who beat him for ball games could be more consumed by anger and envy in a small dispute than Augustine was in a child's match.
I.10.1 Chapter X.—Through a Love of Ball-Playing and Shows, He Neglects His Studies and the Injunctions of His Parents.
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아우구스티누스는 부모와 교사에게 불순종한 일을 어떻게 판단합니까?
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How does Augustine judge his disobedience to parents and teachers?
Augustine confesses that he did wrong when he resisted the wishes of his parents and teachers. God orders and governs all created nature, while sin belongs to the disordered will and not to God as its author. Even if the adults who pressed him to learn had mixed or worldly motives, the learning itself could later have been used well. His childhood resistance was therefore not a noble refusal of a worse path, but a real failure to receive a discipline that might have served good ends.
I.10.2 Chapter X.—Through a Love of Ball-Playing and Shows, He Neglects His Studies and the Injunctions of His Parents.
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어떤 욕망들이 아우구스티누스를 공부에서 멀어지게 했습니까?
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What desires drew Augustine away from his studies?
He explains that he did not neglect study because he had embraced something better. He was captivated by play, by the honor of winning, and by stories that stirred his ears to crave still more. The same restless curiosity that loved tales also shone through his eyes as he watched the spectacles and sports of adults. Augustine sees in these childish loves the early form of a desire that seeks delight, victory, and stimulation apart from rightly ordered love.
I.10.3 Chapter X.—Through a Love of Ball-Playing and Shows, He Neglects His Studies and the Injunctions of His Parents.
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아우구스티누스는 경기와 구경거리에 대한 어른들의 태도에서 어떤 모순을 드러냅니까?
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How does Augustine expose the contradiction in adult attitudes toward games and shows?
Augustine observes that the people who sponsor public entertainments are honored so highly that many parents want their children to reach that same status. Yet those same parents are willing for children to be beaten if such games keep them from the studies by which they might later become honored patrons of the games. He turns this contradiction into prayer: may the Lord look mercifully on such disordered loves and deliver those who call on him, and also those who do not yet call, so that they too may call and be delivered.
