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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 Wisdom of Solomon 8:21 and Augustine, Confessions 6.11

Deuterocanon · Early Christian

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Summary

In the Confessions, Augustine quotes Wisdom of Solomon's statement about receiving wisdom from God as a statement about self-control, admitting that he had wrongly relied on his own strength to resist sexual desire.

Passages

Wisdom of Solomon 8:21

Deuterocanon
19 Now I was a clever child, and received a good soul. 20 Or rather, being good, I came into an undefiled body. 21 But perceiving that I could not otherwise possess wisdom unless God gave her to me— and to know by whom the grace is given was itself a mark of understanding— I pleaded with the Lord and implored him, and with my whole heart I said:
50 BCE – 50 CE (scholarly estimate) Read in the Wisdom of Solomon

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

“... The situation of a man “under grace”, i.e., his own situation after conversion and, consequently, the acceptance of baptism, is also related by Augustine as a struggle, yet a victorious one. Continence (continentia), to which he has resolved himself, has always been so difficult for him that he does not hope to persevere except through God’s gift. With God’s aid it is nevertheless possible to succeed even in this formidable task: “Grant what you com- mand, and command what you will.” (Da quod iubes et iube quod vis.) This sentence appears in Augustine’s reflections on his present situation, still endangered by the “snare of concupiscence” (laquaeus concupiscentiae), like a refrain. As for drunkenness (to which he is nevertheless not partial), Augustine also asks: “Strengthen me that I may have this power (Phil. 4:13). Grant what you command, and command what you will … it is by your gift that your command is kept” (te dare, cum fit quod imperas fieri). By the same token, moderation with respect to the human tongue and to vainglory is God’s gift as well (for men often glory in having given up glory): “In this respect also you command us to be continent: grant what you command, and command what you will.” [...] 37 …neminemposseessecontinentem,nisitudederis(Confess.VI,11,20:CCL27,87)Cf.Wisd. 8:21. ...”
Lenka Karfíková, Grace and the Will according to Augustine, VCSup 115 (Leiden: Brill, 2012), 97.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Wisdom of Solomon 8:21 and Augustine, Confessions 6.11

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