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Confessions (Latin: Confessiones) is the name of an autobiographical work, consisting of 13 books, by Saint Augustine of Hippo, written in Latin between 397 and 400 AD.^[1] The work outlines Saint Augustine's sinful youth and his conversion to Christianity. Modern English translations of it are sometimes published under the title The Confessions of Saint Augustine in order to distinguish the book from other books with similar titles. Its original title was Confessions in Thirteen Books, and it was composed to be read out loud with each book being a complete unit.^[2]

This accessible and erudite translation by Henry Chadwick helps the modern audience to appreciate the beauty and depth of this work by St. The Confessions is a must read for all Christians as well as everyone living in Western Culture. Saint Augustine Confessions Translated by Henry Chadwick (Oxford: Oxford University Press, 1991). Augustine tells of his wrestlings to master his sexual drive, his rare ascent from a humble Algerian farm to the edge of the corridors of high power at the imperial court of Milan, and his renunciation of secular ambition and marriage as he recovered the faith that his mother had taught him. Saint Augustine, Henry Chadwick Confessions (Oxford World's Classics) Category: Augustine, Saint Publisher: Oxford University Press (February 15, 2009) Language: English Pages: 311 Size: 15.84 MB Format: PDF / ePub / Kindle In his own day the dominant personality of the Western Church, Augustine of Hippo today stands as perhaps the.

Confessions is generally considered one of Augustine's most important texts. It is widely seen as the first Western autobiography ever written, and was an influential model for Christian writers throughout the Middle Ages. Professor Henry Chadwick wrote that Confessions will 'always rank among the great masterpieces of western literature.'^[3]

• 10External links

Summary[edit]

The work is not a complete autobiography, as it was written during Saint Augustine's early 40s and he lived long afterwards, producing another important work, The City of God. Nonetheless, it does provide an unbroken record of his development of thought and is the most complete record of any single person from the 4th and 5th centuries. It is a significant theological work, featuring spiritual meditations and insights.

In the work, Augustine writes about how much he regrets having led a sinful and immoral life. He discusses his regrets for following the Manichaean religion and believing in astrology. He writes about Nebridius's role in helping to persuade him that astrology was not only incorrect but evil, and Saint Ambrose's role in his conversion to Christianity. The first nine books are autobiographical and the last four are commentary and significantly more philosophical. He shows intense sorrow for his sexual sins and writes on the importance of sexual morality. The books were written as prayers to God, thus the title, based on the Psalms of David; and it begins with 'For Thou hast made us for Thyself and our hearts are restless till they rest in Thee.'^[4] The work is thought to be divisible into books which symbolize various aspects of the Trinity and trinitarian belief.

Outline (by book)[edit]

1. His infancy, and boyhood up to age 14. Starting with his infancy, Saint Augustine reflects on his personal childhood in order to draw universal conclusions about the nature of infancy: the child is inherently violent if left to its own devices because of Original Sin. Later, he reflects on choosing pleasure and reading secular literature over studying Scripture, choices which he later comes to understand as ones for which he deserved the punishment of his teachers, although he did not recognize that during his childhood.
2. Augustine continues to reflect on his adolescence during which he recounts two examples of his grave sins that he committed as a sixteen-year-old: the development of his God-less lust and the theft of a pear from his neighbor's orchard, despite never wanting for food. In this book, he explores the question of why he and his friends stole pears when he had many better pears of his own. He explains the feelings he experienced as he ate the pears and threw the rest away to the pigs. Augustine argues that he most likely would not have stolen anything had he not been in the company of others who could share in his sin.
3. He begins the study of rhetoric at Carthage, where he develops a love of wisdom through his exposure to Cicero'sHortensius. He blames his pride for lacking faith in Scripture, so he finds a way to seek truth regarding good and evil through Manichaeism. At the end of this book, his mother, Monica, dreams about her son's re-conversion to Catholic doctrine.
4. Between the ages of 19 and 28, Augustine forms a relationship with an unnamed woman who, though faithful, is not his lawfully wedded wife, with whom he has a son. At the same time that he returned to Tagaste, his hometown, to teach, a friend fell sick, was baptized in the Catholic Church, recovered slightly, then died. The death of his friend depresses Augustine, who then reflects on the meaning of love of a friend in a mortal sense versus love of a friend in God; he concludes that his friend's death affected him severely because of his lack of love in God. Things he used to love become hateful to him because everything reminds him of what was lost. Augustine then suggests that he began to love his life of sorrow more than his fallen friend. He closes this book with his reflection that he had attempted to find truth through the Manicheans and astrology, yet devout Church members, who he claims are far less intellectual and prideful, have found truth through greater faith in God.
5. While Saint Augustine is aged 29, he begins to lose faith in Manichean teachings, a process that starts when the Manichean bishop Faustus visits Carthage. Augustine is unimpressed with the substance of Manichaeism, but he has not yet found something to replace it. He feels a sense of resigned acceptance to these fables as he has not yet formed a spiritual core to prove their falsity. He moves to teach in Rome where the education system is more disciplined. He does not stay in Rome for long because his teaching is requested in Milan, where he encounters the bishop Ambrose (Saint Ambrose). He appreciates Ambrose's style and attitude, and Ambrose exposes him to a more spiritual, figurative perspective of God, which leads him into a position as catechumen of the Church.
6. The sermons of Saint Ambrose draw Augustine closer to Catholicism, which he begins to favor over other philosophical options. In this section his personal troubles, including ambition, continue, at which point he compares a beggar, whose drunkenness is 'temporal happiness,' with his hitherto failure at discovering happiness.^[5] Augustine highlights the contribution of his friends Alypius and Nebridius in his discovery of religious truth. Monica returns at the end of this book and arranges a marriage for Augustine, who separates from his previous wife, finds a new mistress, and deems himself to be a 'slave of lust.'^[6]
7. In his mission to discover the truth behind good and evil, Augustine is exposed to the Neoplatonist view of God. He finds fault with this thought, however, because he thinks that they understand the nature of God without accepting Christ as a mediator between humans and God. He reinforces his opinion of the Neoplatonists through the likeness of a mountain top: 'It is one thing to see, from a wooded mountain top, the land of peace, and not to find the way to it [...] it is quite another thing to keep to the way which leads there, which is made safe by the care of the heavenly Commander, where they who have deserted the heavenly army may not commit their robberies, for they avoid it as a punishment.'^[7] From this point, he picks up the works of the apostle Paul which 'seized [him] with wonder.'^[8]
8. He further describes his inner turmoil on whether to convert to Christianity. Two of his friends, Simplicianus and Ponticianus, tell Augustine stories about the conversions of Marius Victorinus and Saint Anthony. While reflecting in a garden, Augustine hears a child's voice chanting 'take up and read.'^[9] Augustine picks up a Bible and reads the passage it opens to, Romans 13:13–14: 'Not in revelry and drunkenness, not in debauchery and wantonness, not in strife and jealousy; but put on the Lord Jesus Christ, and as for the flesh, take no thought for its lusts.'^[10] This action confirms his conversion to Catholicism. His friend Alypius follows his example.
9. In preparation for his baptism, Augustine concludes his teaching of rhetoric. Saint Ambrose baptizes Augustine along with Adeodatus and Alypius. Augustine then recounts how the church at Milan, with his mother in a leading role, defends Ambrose against the persecution of Justina. Upon his return to his mother in Africa, they share in a religious vision in Ostia. Soon after, Saint Monica dies in addition to his friends Nebridius and Vecundus. By the end of this book, Augustine remembers these deaths through the prayer of his newly adopted faith: 'May they remember with holy feeling my parents in this transitory light, and my brethren under Thee, O Father, in our Catholic Mother [the Church], and my fellow citizens in the eternal Jerusalem, for which the pilgrimage of Thy people sighs from the start until the return. In this way, her last request of me will be more abundantly granted her in the prayers of many through these my confessions than through my own prayers.'^[11]
10. Augustine shifts from personal memories to introspective evaluation of the memories themselves and of the self, as he continues to reflect on the values of confessions, the significance of prayer, and the means through which individuals can reach God. It is through both this last point and his reflection on the body and the soul that he arrives at a justification for the existence of Christ.
11. Augustine analyzes the nature of creation and of time as well as its relation with God. He explores issues surrounding presentism. He considers that there are three kinds of time in the mind: the present with respect to things that are past, which is the memory; the present with respect to things that are present, which is contemplation; and the present with respect to things that are in the future, which is expectation. He relies on Genesis, especially the texts concerning the creation of the sky and the earth, throughout this book to support his thinking.
12. Through his discussion of creation, Augustine relates the nature of the divine and the earthly as part of a thorough analysis of both the rhetoric of Genesis and the plurality of interpretations that one might use to analyze Genesis. Comparing the scriptures to a spring with streams of water spreading over an immense landscape, he considers that there could be more than one true interpretation and each person can draw whatever true conclusions from the texts.
13. He concludes the text by exploring an allegorical interpretation of Genesis, through which he discovers the Trinity and the significance of God's creation of man. Based on his interpretation, he espouses the significance of rest as well as the divinity of Creation: 'For, then shalt Thou rest in us, in the same way that Thou workest in us now [...] So, we see these things which Thou hast made, because they exist, but they exist because Thou seest them. We see, externally, that they exist, but internally, that they are good; Thou hast seen them made, in the same place where Thou didst see them as yet to be made.'^[12]

Purpose[edit]

Confessions was not only meant to encourage conversion, but it offered guidelines for how to convert. Saint Augustine extrapolates from his own experiences to fit others' journeys. Augustine recognizes that God has always protected and guided him. This is reflected in the structure of the work. Augustine begins each book within Confessions with a prayer to God. For example, both books VIII and IX begin with 'you have broken the chains that bound me; I will sacrifice in your honor.'^[13] Because Augustine begins each book with a prayer, Albert C. Outler, a Professor of Theology at Southern Methodist University, argues that Confessions is a 'pilgrimage of grace [...] [a] retrac[ing] [of] the crucial turnings of the way by which [Augustine] had come. And since he was sure that it was God’s grace that had been his prime mover in that way, it was a spontaneous expression of his heart that cast his self-recollection into the form of a sustained prayer to God.'^[14] Not only does Confessions glorify God but it also suggests God’s help in Augustine’s path to redemption.

Written after the legalization of Christianity, Confessions dated from an era where martyrdom was no longer a threat to most Christians as was the case two centuries earlier. Instead, a Christian’s struggles were usually internal. Augustine clearly presents his struggle with worldly desires such as lust. Augustine’s conversion was quickly followed by his ordination as a priest in 391 CE and then appointment as bishop in 395 CE. Such rapid ascension certainly raised criticism of Augustine. Confessions was written between 397–398 CE, suggesting self-justification as a possible motivation for the work. With the words 'I wish to act in truth, making my confession both in my heart before you and in this book before the many who will read it' in Book X Chapter 1,^[15] Augustine both confesses his sins and glorifies God through humility in His grace, the two meanings that define 'confessions,'^[16] in order to reconcile his imperfections not only to his critics but also to God.

Audience[edit]

Much of the information about Augustine comes directly from Augustine’s own writing. Augustine’s Confessions provide significant insight into the first thirty-three years of his life. Augustine does not paint himself as a holy man, but as a sinner. The sins that Augustine confesses are of many different severities and of many different natures, such as lust/adultery, stealing, and lies. For example, in the second chapter of Book IX Augustine references his choice to wait three weeks until the autumn break to leave his position of teaching without causing a disruption. He wrote that some 'may say it was sinful of me to allow myself to occupy a chair of lies even for one hour.' ^[17] In the introduction to the 1961 translation by R.S. Pine-Coffin he suggests that this harsh interpretation of Augustine’s own past is intentional so that his audience sees him as a sinner blessed with God’s mercy instead of as a holy figurehead.^[18]

Due to the nature of Confessions, it is clear that Augustine was not only writing for himself but that the work was intended for public consumption. Augustine’s potential audience included baptized Christians, catechumens, and those of other faiths. Peter Brown, in his book The Body and Society, writes that Confessions targeted 'those with similar experience to Augustine’s own.'^[19] Furthermore, with his background in Manichean practices, Augustine had a unique connection to those of the Manichean faith. Confessions thus constitutes an appeal to encourage conversion.

Editions[edit]

• St. Augustine (1960). The Confessions of St. Augustine. New York: Image Books. ISBN0-385-02955-1. (Translated into English, with an Introduction and Notes, by John K. Ryan.)
• Maria Boulding, O.S.B., Saint Augustine: The Confessions, Hyde Park NY: New City Press (The Works of Saint Augustine I/1), 2002 ISBN1565481542
• Carolyn Hammond, Augustine: Confessions Vol. I Books 1-8, MA: Harvard University Press (Loeb Classical Library), 2014. ISBN0674996852
• Carolyn Hammond, Augustine: Confessions Vol. II Books 9-13, MA: Harvard University Press (Loeb Classical Library), 2016. ISBN0674996933

See also[edit]

References[edit]

1. ^Chadwick, Henry (1992). St. Augustine, Confessions (2008 ed.). Oxford University Press. p. xxix. ISBN9780199537822.
2. ^Saint Augustine (Bishop of Hippo.) (2006). Confessions. Hackett Publishing. pp. 17–. ISBN978-0-87220-816-2.
3. ^Chadwick, Henry. Confessions. Oxford University Press. p. 4 (ix). ISBN9780199537822.
4. ^Saint Augustine (Bishop of Hippo.) (2006). Confessions. Hackett Publishing. p. 18. ISBN978-0-87220-816-2.
5. ^Bourke 1966, p. 140
6. ^Bourke 1966, p. 158.
7. ^Bourke 1966, pp. 193–94.
8. ^Bourke 1966, p. 194.
9. ^Confessions, Chapter XII
10. ^ Bourke 1966, p. 225.
11. ^ Bourke 1966, p. 262.
12. ^Bourke 1966, pp. 455–56.
13. ^Saint Augustine of Hippo (1961). Confessions. Harmonds worth Middles ex, England: Penguin Books. Book IX, Chapter 1.
14. ^Outler Introduction 1955, p. 5.
15. ^Saint Augustine of Hippo (1961). Confessions. Harmondsworth Middlesex, England: Penguin Books. p. Book X, Chapter 1.
16. ^Outler Introduction 1955, p. 7.
17. ^Saint Augustine of Hippo (1961). Confessions. Harmondsworth Middlesex, England: Penguin Books. p. Book IX, Chapter 2.
18. ^Pine - Coffin, R.S. (1961). Introduction to Confessions. Harmondsworth Middlesex, England: Penguin Books. p. 12.
19. ^Brown, Peter (2008). The Body and Society. New York: Columbia University Press. p. 388.

Sources[edit]

• Augustine Confessions, Trans. Vernon J. Bourke. Washington: Catholic University of America Press, 1966. eBook Collection (EBSCOhost). Web. 18 Feb. 2016.
• Augustine. Introduction. Confessions and Enchiridion. Ed. and Trans. Albert C. Outler. Library of Christian Classics, 7 Vol. Philadelphia: Westminster Press, 1955. Print.
• Chadwick, Henry (2008). Saint Augustine: Confessions. Oxford: Oxford University Press. ISBN0-19-953782-8. (Translation into English.)
• Warner, Rex (1963). The Confessions of St. Augustine. New York: Penguin Books. ISBN0-451-62474-2. (Translation into English.)
• Carolyn Hammond, Augustine: Confessions Vol. I Books 1-8, MA: Harvard University Press (Loeb Classical Library), 2014. ISBN0674996852
• Carolyn Hammond, Augustine: Confessions Vol. II Books 9-13, MA: Harvard University Press (Loeb Classical Library), 2016. ISBN0674996933

Further reading[edit]

• Brown, Peter. Augustine of Hippo, reprint edition. Berkeley: University of California Press, 2000.
• Brown, Peter. The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity, Twentieth Anniversary edition. New York: Columbia University Press, 2008.
• Augustine. Confessions. Trans. Pierre de Labriolle. 3rd ed. Paris: Société d'édition 'Les Belles Lettres,' 1969. Print. Collection des Universités de France .

External links[edit]

• Text in Latin with commentary by James J. O'Donnell
• Confessions public domain audiobook at LibriVox

English translations[edit]

• Image Books, trans. John K. Ryan (New York: Image Books, 1960).
• Christian Classics, trans. Albert C. Outler (Philadelphia: Westminster Press, 1955).
• New Advent, trans. J.G. Pilkington (Edinburgh: T. & T. Clark, 1886).
• Georgetown, trans. E.B. Pusey (Oxford : J.H. Parker; London: J.G. and F. Rivington, 1838).
• E.B. Pusey's 1838 Translation: Revised 'you' version (2012) by Cormac Burke [1].
• New City Press, trans. Maria Boulding, O.S.B.; ed. John E. Rotelle, O.S.A. (Hyde Park, NY: New City Press, 1997).
• Confessions: St Augustine; trans. Fr Benignus O'Rourke O.S.A, foreword by Martin Laird (London: DLT Books, 2013)
• Saint Augustine of Hippo. Confessions, translated by R.S. Pine–Coffin. Harmondsworth Middlesex, England: Penguin Books, 1961.
• Augustine. Confessions: A New Translation by Sarah Ruden. New York: Modern Library, 2017.

Commentaries[edit]

• 'An Introduction to Augustine's Confessions', by James J. O'Donnell.
• In Latin with commentary by James J. O'Donnell

Henry ChadwickKBEFBA^[1] (23 June 1920 – 17 June 2008) was a British academic, theologian and Church of England priest. A former Dean of Christ Church Cathedral, Oxford – and as such, head of Christ Church, Oxford – he also served as Master of Peterhouse, Cambridge, becoming the first person in four centuries to have headed a college at both universities.

A leading historian of the early church, Chadwick was appointed Regius Professor at both the universities of Oxford and Cambridge. He was a noted supporter of improved relations with the Catholic Church, and a leading member of the Anglican–Roman Catholic International Commission. An accomplished musician, having studied music to degree level, he took a leading part in the revision and updating of hymnals widely used within Anglicanism, chairing the board of the publisher, Hymns Ancient & Modern Ltd., for twenty years.

• 2Academic career

Family and early life[edit]

Born in Bromley, Kent, Henry Chadwick was the son of a barrister (who died when Chadwick was five) and a music-loving mother.^[2] He had a number of accomplished siblings: Sir John Chadwick served as the British Ambassador to Romania,^[3] and the Revd William Owen Chadwick and his other brother also became priests.^[4] Despite this, it was one of his sisters he would later describe as 'the brightest of us all'.^[4] Chadwick was educated at Eton College, where he became a King's Scholar.^[5][6] Although he did not show much aptitude as a Grecian, his lifelong love of music made its first appearance and resulted in his receiving organ lessons from Henry Ley.^[7]

After leaving Eton, he went to Magdalene College, Cambridge, on a music scholarship,^[8] and was expected to make music his career.^[2][7] A highlight of his undergraduate musical career was playing a two piano arrangement of Chabrier's España with Boris Ord, then organist of King's College, Cambridge.^[6] However, Chadwick chose to further his interest in Evangelical Christianity, which had existed from his school days.^[7][9] He graduated in 1941 and began his theological training in 1942, at Ridley Hall, Cambridge, being ordained deacon by the Archbishop of Canterbury, in Canterbury Cathedral, in 1943 and priest by the Bishop of Dover in 1944.^{[7][9][10][11]} He served a curacy at the Evangelical parish of Emmanuel, Croydon, arriving towards the end of the Second World War, as Croydon was attacked by German V-weapons, which provided a difficult pastoral challenge.^[7] From there, he became an assistant master at Wellington College. He married Peggy Browning in 1945, and they had three daughters.^[2]

Academic career[edit]

Cambridge[edit]

Chadwick became a Fellow of Queens' College, Cambridge, with his appointment as Chaplain in 1946, and in 1950 advanced to the position of Dean. His rising academic reputation was confirmed in 1953 with the publication of a project which had occupied him since the days of his curacy—his new translation of Origen's Contra Celsum, with introduction and notes. He had by now made himself an expert in Patristic Greek; only an inexactness in philology marking his earlier abandonment of Greek for music.^[2][5][7][9] Also in 1953 he was appointed co-editor (with Hedley Sparks) of the Journal of Theological Studies and continued editing it until 1985.^[9] He held the university appointment of Hulsean Lecturer from 1954–6.^[12]

Oxford[edit]

Chadwick moved to Oxford in 1959, to take up the position of Regius Professor of Divinity (and with it the associated canonry at Christ Church Cathedral)^[13][14] at the relatively young age of 39.^[5][7] He was named a Fellow of the British Academy (FBA) soon after,^[7][15][16] and in 1962 Gifford Lecturer at the University of St Andrews^[17] lecturing on Authority in the Early Church.^[18] He gave a second series of lectures in 1963–4, on Authority in Christian Theology.^[4][19] 1963 also saw him appointed to an early Anglican inquiry into the issues surrounding the ordination of women.^[20] In the 1960s, along with scholars like E. R. Dodds, Peter Brown, and John Matthews, Chadwick helped make Oxford a centre in the developing study of Late Antiquity. He clarified the classical philosophical roots of Christian thinkers from Justin Martyr and Clement of Alexandria to Augustine of Hippo,^[9] and set about raising academic standards within the theology department—in particular making the degree of Doctor of Divinity (DD) into a genuine research degree, as opposed to an honorary award made to senior clerics who had produced a volume of sermons.^[4][9] 1967 saw the publication of his most widely read work, The Early Church, published under the Pelican imprint of Penguin Books.^[2][7] He was disappointed that he was allowed to include so few footnotes in the original publication, and correspondingly delighted when the publishers of a German edition requested additional notes for their translation.^[7] That same year he was appointed to a Church of England doctrine commission investigating 'The place of the Articles in the Anglican tradition and the question of Subscription and Assent to them', which produced its report in July 1968 ready for that year's Lambeth Conference. The report ultimately led to changes in the doctrinal affirmations required of Church of England clergy at their ordination or on taking up new appointments.^[21] In 1968 he was appointed a vice-president of the British Academy.^[2][16]

In 1969, Chadwick was appointed Dean of Christ Church, uniquely a dual role as a cathedral dean and head of a college.^[3][22] This period was not entirely happy; a scholarly ability to see all sides of a question, along with an ingrained desire not to upset his colleagues, sometimes made it hard for him to make a quick or firm decision. However, during his time as Dean the college benefited from a continued programme of renovation with internal changes that provided more student accommodation.^[7] The position gave Chadwick the chance to influence the musical direction of the cathedral. In The Independent newspaper, obituary writer Andrew Louth notes that at the retirement of Sydney Watson as organist, when he and Chadwick played piano duets together Chadwick's technique was the equal of Watson's. The new organist, Simon Preston, had ambitious plans for improving musical standards, and Chadwick was pleased to be able to support these, not least by raising funds for a new organ.^[9]

Chadwick also found time to contribute to the administration of the wider university, serving on the Hebdomadal Council,^[23] as a Delegate of Oxford University Press, as one of the curators of the Bodleian, and as Pro-Vice-Chancellor 1974–5.^[7][9] It was during this period that he began to participate in the discussions of the Anglican–Roman Catholic International Commission (ARCIC); he was a member of the commission 1969–81 and again 1983–90. his early Evangelical sympathies having been tempered over time, helped by his friendship with Edward Yarnold, Master of Campion Hall.^[9][24][25] He was a master of the Anglican approach of producing statements capable of a range of interpretations to enable common ground to be reached, this worked well for simpler historical differences, but did not always impress the Roman Catholic members of the commission when it came to questions of ecclesiology and church authority.^[2] He was also able to use his historical background to put forward summaries of early church positions on a variety of subjects, and he had a true desire to establish consensus on the basis of the principles revealed by this research.^[2][5][26] Although his scholarly output suffered from the pressures on his time, he was editor of Oxford Early Christian Texts (from 1970), and was able to work on two major monographs, Priscillian of Avila: the occult and the charismatic in the early Church (published 1976) and Boethius: the consolations of music, logic, theology and philosophy (published 1981). The second of these in particular allowing him to draw on the full range of his interests.^[5][9]

Return to Cambridge[edit]

In 1979, Chadwick resigned the deanship,^[27] returning to Cambridge to take up the Regius Chair of Divinity.^[28] Additionally, he became a Syndic of Cambridge University Press, a Fellow of Magdalene, and was installed as an honorary canon of Ely Cathedral. He gained a reputation as a popular lecturer in Cambridge, and between 1982 and 1983 gave the Sarum Lectures in Oxford, for which his subject was Augustine of Hippo. Edited, these lectures became the basis for his 1986 book, Augustine. He retired from the professorship in 1983 and settled in Oxford.^[2][5][9]

After four years in retirement, he received an unexpected invitation to become Master of Peterhouse in 1987, thus becoming the first person in over four centuries to lead a college at both Oxford and Cambridge.^[7] Chadwick's second appointment as head of a college proved a happier experience than his first. The college had been experiencing some problems following the admission of the first female students, to which some fellows were implacably opposed, making their displeasure known at High Table. Chadwick insisted on civility, which coupled with the retirement of some of the fellows, ensured an improvement in the atmosphere within the college. This continued after his second retirement (again to Oxford) in 1993.^[5][7][9] He was appointed Knight Commander of the Order of the British Empire in the 1989 Queen's Birthday Honours.^[29] In 1991 he published a new translation of Augustine's Confessions, with extensive notes revealing Augustine's debt to Plotinus.^[5][7][9]

Chadwick also edited Oxford Early Christian Studies (from 1990). With his brother Owen, he edited The Oxford History of the Christian Church (12 vols., 1981–2010). His own volumes in this series were The Church in Ancient Society: from Galilee to Gregory the Great (2001) and East and West: The Making of a Rift in the Church: From Apostolic Times until the Council of Florence (2005). His final work was to have been on Photios I of Constantinople, research for which covered many of his interests, particularly classical learning and Christianity, and ecumenism. Some of his material on the topic was published in East and West. He was also an Editorial Advisor of Dionysius. He died in Oxford on 17 June 2008.^[9]

Reputation and recognition[edit]

Writing in an obituary for The Guardian, the then Archbishop of Canterbury, Rowan Williams, wrote, 'The Anglican church,' it was said, 'may not have a Pope, but it does have Henry Chadwick,' and further described him as an 'aristocrat among Anglican scholars'.^[5] Other obituaries and appreciations describe how he was generous with his time and knowledge,^[5][9] and always ready to point students in the right direction.^[7]The Independent credits his capacious memory and a personal library of around 20,000 books as the foundation of his broad scholarship.^[9][30] According to The Times, when reviewing others' writing he was usually generous, though capable of a courteous demolition job when well-deserved.^[7]

Augustine Confessions Henry Chadwick Pdf Book

A capable preacher, though doubtful of his ability when preaching to a non-academic congregation, Chadwick was well regarded as a lecturer and companion at High Table. However, a natural shyness could give him a rather remote air.^[5][7] On an American lecture tour, he noticed three young women who came to every lecture, but took no notes. At the end of lectures he asked the women how they had enjoyed them, to be told that they had no real interest in the subject itself, but they loved to hear him speak.^[9] The character of the college provost in the A Staircase in Surrey novels of Christ Church colleague J. I. M. Stewart was based on that of Chadwick.^[5]

Augustine Confessions Henry Chadwick Pdf Download

Chadwick held honorary degrees from the universities of Glasgow, Uppsala, Yale, Leeds, Manchester, Surrey, Chicago, Harvard, Jena and the Augustinian University of Rome.^[4][31] He was made an honorary fellow of Queens' College, Cambridge, in 1958, just before he took up his Oxford Chair;^[32] and of Magdalene College, Cambridge, in 1962.^[33] He also treasured a stole given to him by Pope John Paul II in 1982, and this was placed on his coffin during his funeral at Christ Church on 25 June 2008.^[9][34] Two Festschriften were made in his honour, one for his contributions to the study of church history (Christian Authority, ed. Gillian Evans, 1988), the other for his ecumenical work (The Making of Orthodoxy, ed. Rowan Williams, 1989).^[4][6] In addition to his work on ARCIC he was involved in similar conversations with the Eastern Orthodox Churches.^[4] In 1974 Ladbrokes had Chadwick at odds of 7–1 for appointment as the next Archbishop of Canterbury; his brother Owen was at 6–1.^[35] In 1984 The Times reported that both brothers were reputed to have turned down more than one bishopric.^[36]

Confessions St Augustine Pdf

Chadwick's love of music led him to serve for twenty years as chairman of the council of Hymns Ancient & Modern Ltd. During this time the company expanded its scope. From producing the hymnbooks Hymns Ancient and Modern (A&M), and The English Hymnal, it also took ownership of Canterbury Press, SCM Press, and the Church Times, leading to jokes that Chadwick was an ecclesiastical Rupert Murdoch.^[6] He was heavily involved in the editorial process leading to the supplements to A&M, 100 Hymns for Today, More Hymns for Today, Worship Songs Ancient and Modern, and Hymns Ancient and Modern New Standard, which combined the best of the original book with that from the supplements into a single volume, and also the most recent revision, Common Praise. He had particularly argued for the inclusion of the Spiritual, Steal Away, and this was amongst the music used at his funeral.^[6][34]

Publications[edit]

Chadwick published over 125 books, monographs, articles etc.^[4] Mentioned in obituaries as being particularly notable are:^[2][5][7][9]

• Origen: Contra Celsum (1953)
• Early Christian Thought and The Classical Tradition: Studies in Justin, Clement, and Origen (Oxford, 1966)
• Priscillian of Avila: The Occult and the Charismatic in the Early Church (1976)
• Augustine (Past Masters, Oxford, 1986)
• Saint Augustine: Confessions (Translation, introduction, notes. Oxford, 1991)
• The Early Church (The Penguin History of the Church, 1967 revised 1993)
• The Church in Ancient Society: From Galilee to Gregory the Great (Oxford History of the Christian Church, 2001)
• East and West: The Making of a Rift in the Church (History of the Christian Church, 2003)

References[edit]

1. ^Traditionally, English clergy do not receive the accolade so are not addressed as 'Sir' even when appointed to a knightly grade of an order of chivalry, 'Honours—Knighthoods'. The official website of the British Monarchy. Retrieved 10 July 2008.
2. ^ ^abcdefghij'The Very Rev Professor Henry Chadwick'. The Daily Telegraph. London. 18 June 2008. Retrieved 26 June 2008.
3. ^ ^abPHS (9 July 1969). 'The Times Diary—Chadwick favourite for Dean, OAPs in TV licence rumpus, Holiday Inns here to stay'. News. The Times (57607). London. col D, p. 10.
4. ^ ^abcdefgh'Henry Chadwick, biographies of Gifford Lecturers'. Gifford Lectures website. Archived from the original on 21 June 2008. Retrieved 27 June 2008.
5. ^ ^{abcdefghijklm}Williams, Rowan (19 June 2008). 'Obituary—Henry Chadwick—He was a leading Anglican scholar and strove for ecumenicalism'. The Guardian. London. Retrieved 26 June 2008.
6. ^ ^abcdeEdwards, David; Dakers, Lionel (prepared before Dakers's own death in 2003) (20 June 2008). 'Obituary: The Revd Professor Henry Chadwick'. Church Times. Retrieved 9 July 2008.
7. ^ ^{abcdefghijklmnopqrs}'The Very Rev Professor Henry Chadwick: priest and scholar'. The Times. London. 19 June 2008. Retrieved 26 June 2008.
8. ^'University News'. Official Appointments and Notices. The Times (47610). London. 16 February 1937. col A, p. 13.
9. ^ ^{abcdefghijklmnopqrs}Louth, Andrew (20 June 2008). 'The Rev Professor Henry Chadwick: Historian of the early Church who held the Regius Chairs of Divinity at both Oxford and Cambridge'. The Independent. London. Retrieved 30 June 2008.
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34. ^ ^abPaflin, Glyn (4 July 2008). 'Diary—After Henry'. Church Times. Retrieved 9 July 2008.
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36. ^Clifford Longley (28 March 1984). 'Hard-to-fill houses of the Lord'. News. The Times (61793). London. col B, p. 14.

Augustine Confessions Henry Chadwick Pdf Free

Further reading[edit]

• Rusch, William G., ed. 2016. Selected Writings: Henry Chadwick. Grand Rapids: Eerdmans. ISBN978-0802872777
• Tincq, Henri (27 June 2008). 'Nécrologie—Le révérend Henry Chadwick, historien anglican des origines chrétiennes'. Le Monde. Retrieved 1 July 2008. Abstract only; full article requires subscription.

Augustine Confessions Henry Chadwick Pdf Free