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Confessions, Book 6

About this book
Chapter 11

And I especially puzzled and wondered when I remembered how long a time had passed since my nineteenth year, in which I had first fallen in love with wisdom and had determined as soon as I could find her to abandon the empty hopes and mad delusions of vain desires. Behold, I was now getting close to thirty, still stuck fast in the same mire, still greedy to enjoy present goods which fly away and distract me; and I was still saying, "Tomorrow I shall discover it; behold, it will become plain, and I shall see it; behold, Faustus will come and explain everything." Or I would say:"You mighty Academics, is there no certainty that man can grasp for the guidance of his life? No, let us search all the more diligently, and let us not despair. See, the things in the Church's books that appeared so absurd to us before do not appear so now, and may be otherwise and honestly interpreted. I will set my feet upon that step where, as a child, my parents placed me, until the clear truth is discovered. But where and when shall it be sought? Ambrose has no leisure—we have no leisure to read. Where are we to find the books? How or where could I get hold of them? From whom could I borrow them? Let me set a schedule for my days and set apart certain hours for the health of the soul. A great hope has risen up in us, because the Catholic faith does not teach what we thought it did and vainly accused it of teaching. Its teachers hold it as an abomination to believe that God is limited by the form of a human body. And do I doubt that I should knock' in order for the rest also to be opened' to me? My pupils take up the morning hours; what am I doing with the rest of the day? Why not do this? But, then, when am I to visit my influential friends, whose favors I need? When am I to prepare the orations that I sell to the class? When would I get some recreation and relax my mind from the strain of work?
"Let everything perish, and let us dismiss these idle trifles. Let me devote myself solely to the search for truth. This life is unhappy, death uncertain. If it comes upon me suddenly, in what state shall I depart, and where shall I learn what I have neglected here? Should I not indeed suffer the punishment of my negligence here? But suppose death cuts off and finishes all care and feeling. This too is a question that calls for inquiry. God forbid that it should be so. It is not without reason, it is not in vain, that the stately authority of the Christian faith has spread over the entire world, and God would never have done such great things for us if the life of the soul perished with the death of the body. Why, therefore, do I delay in abandoning my hopes of this world and giving myself wholly to seeking God and the blessed life? "But wait a moment. This life also is pleasant, and it has a sweetness of its own, not at all negligible. We must not abandon it lightly, for it would be shameful to lapse back into it again. See now, it is important to gain some post of honor. And what more should I desire? I have crowds of influential friends, if nothing else; and, if I push my claims, a governorship may be offered me, and a wife with some money, so that she would not be an added expense. This would be the height of my desire. Many men, who are great and worthy of imitation, have combined the pursuit of wisdom with married life."
While I talked about these things, and the winds of opinions veered about and tossed my heart here and there, time was slipping away. I delayed my conversion to the Lord; I postponed from day to day the life in you,⁠ but I could not postpone the daily death in myself. I was enamored of a happy life, but I still feared to seek it in its own abode, and so I fled from it while I sought it. I thought I would be miserable if I were deprived of the embraces of a woman, and I never gave a thought to the medicine that your mercy has provided for the healing of that infirmity, for I had never tried it. As for continence, I imagined that it depended on one's own strength, though I found no such strength in myself, for in my folly I did not know what is written, "None can be continent unless you grant it."⁠ Certainly you would have given it, if I had pleaded in your ears with heartfelt groaning, and if I had cast my care upon you with firm faith.

Book 7

Texts in conversation

Compare Sirach 5:7 and Augustine, Confessions 6.11

Deuterocanon · Early Christian

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Summary

In the Confessions, Augustine repeats Sirach's instruction not to delay repentance as an admission of his own delay, reshaping the command to turn to God into an account of postponing it day after day.

Passages

Sirach 5:7

Deuterocanon · Ben Sira, Ecclesiasticus
4 Don’t say, “I sinned, and what happened to me?” for the Lord is patient. 5 Don’t be so confident of atonement that you add sin upon sins. 6 Don’t say, “His compassion is great. He will be pacified for the multitude of my sins,” for mercy and wrath are with him, and his indignation will rest on sinners. 7 Don’t wait to turn to the Lord. Don’t put off from day to day; for suddenly the wrath of the Lord will come on you, and you will perish in the time of vengeance. 8 Don’t set your heart upon unrighteous gains, for you will profit nothing in the day of calamity.
195–180 BCE (scholarly estimate) Read in Sirach

Augustine, Confessions 6.11

Early Christian
While I talked about these things, and the winds of opinions veered about and tossed my heart here and there, time was slipping away. I delayed my conversion to the Lord; I postponed from day to day the life in you, but I could not postpone the daily death in myself. I was enamored of a happy life, but I still feared to seek it in its own abode, and so I fled from it while I sought it. I thought I would be miserable if I were deprived of the embraces of a woman, and I never gave a thought to the medicine that your mercy has provided for the healing of that infirmity, for I had never tried it. As for continence, I imagined that it depended on one's own strength, though I found no such strength in myself, for in my folly I did not know what is written, "None can be continent unless you grant it." Certainly you would have given it, if I had pleaded in your ears with heartfelt groaning, and if I had cast my care upon you with firm faith.
397–400 CE (scholarly estimate) Read in Augustine, Confessions 6

References

“... In book 6, although the subject matter seems a somewhat disjunctive conglomeration of topics (Monnica’s arrival, encounters with Ambrose and a beggar, a short biography of Alypius, marriage plans and the dis- missal of Augustine’s concubine), the tension of the narrative, moving excruciatingly towards conversion, never slackens: ‘the book represents undiluted, though often painful, progress’ (O’Donnell 1992, 2:329). And progress, especially in books 3 to 7 of the Confessions, implies libera- tion from Manichaean ways of thinking, which in its turn implies the polemic treatment of the tenets of Manichaean religion. The reader is taken from the question evoking the theme of God’s abiding presence in the opening words of the book: Spes mea a iuventute mea, ubi mihi eras et quo recesseras? [‘My hope from my youth’ (Ps 70:5), where were you, and where did you ‘withdraw’ from me (Ps 10:1)?]; through statements about his desire for progress (in 6.4.6): Volebam enim eorum quae non viderem ita me certum fieri ut certus essem quod septem et tria decem sint [I wanted to be as certain about things I could not see as I am certain that seven and three are ten]; about God’s guiding presence (employing the topos of the way) in 6.5.8: Suspirabam et audiebas me, fluctuabam et gubernabas me, ibam per viam saeculi latam nec deserebas [I sighed and you heard me. I wavered and you steadied me. I travelled along the broad way of the world, but you did not desert me]; about the unacceptable condition of the godless life in 6.6.10: Et inveniebam male mihi esse et dolebam et conduplicabam ipsum male [And my state I found to be bad; this caused me further suffering and a redoubling of my sense of futility]; about reading the Hortensius and his impatience with the lack of prog- ress in 6.11.18: Satagens et recolens quam longum tempus esset ab undevicensimo anno aetatis meae, quo fervere coeperam studio sapientiae … et ecce iam tricenariam aetatem gerebam, in eodem luto haesitans protreptic purpose 159 [As I anxiously reflected how long a time had elapsed since the nine- teenth year of my life, when I began to burn with a zeal for wisdom … and here I was already thirty, and still mucking about in the same mire]; about impatience and conversion in 6.11.20: Transibant tempora et tardabam converti ad dominum, et differebam de die in diem vivere in te [Time passed by. I ‘delayed turning to the Lord’ and postponed ‘from day to day’ (Ecclus 5:8) finding life in you]; and about God’s presence and the unsatisfactory condition of the pre- vious life in 6.16.26: Ego fiebam miserior et tu propinquior. aderat iam iamque dextera tua raptura me de caeno et ablutura, et ignorabam [As I became unhappier, you came closer. Your right hand was by me, already prepared to snatch me out of the filth (Jer 28:13), and to clean me up. But I did not know it]; towards a repetition of the assurance of God’s presence in the closing lines of the book (6.16.26), which is at the same time a powerful conso- lation to the reader, an affirmation that conversion and final certainty is possible: Et ecce ades et liberas a miserabilibus erroribus et constituis nos in via tua et consolaris et dicis, ‘currite, ego feram et ego perducam et ibi ego feram’ [You are present, liberating us from miserable errors, and you put us on your way, bringing comfort and saying: ‘Run, I will carry you, and I will see you through to the end, and there I will carry you’ (Isa 46:4)]. ...”
Annemaré Kotzé, Augustine’s Confessions: Communicative Purpose and Audience (Leiden: Brill, 2004), 158–159.

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Sirach 5:7 and Augustine, Confessions 6.11

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