The Confessions of Saint Augustine
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Narrated by:
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Emily Hanna
About this listen
In his confessions, Saint Augustine reflects upon his life in the light of scripture and the presence of God. He begins with his infancy, pondering the many sins of his life before his conversion, and he confesses not only his sins but even more the greatness of God. This work presents a wonderful contrast between the Holy God who created all things and whom heaven and earth cannot contain and a commonly sinful man who has joyfully received God's loving salvation and mercy.
Many scholars consider Saint Augustine to be among the greatest and most influential fathers of the early church. And as you listen to his The Confessions of Saint Augustine, you will find the confident humility that is common among those whom Jesus calls "great in the kingdom of heaven". Augustine wrote as a common man, and so his words span time and tradition. May his confessions guide you to the one whom he confesses.
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All Loves Excelling is John Bunyan's sermon on Ephesians 3:18-19: "That ye...may be able to comprehend with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge." It was first titled The Saints' Knowledge of Christ's Love, is worthy of being ranked alongside Sibbes, and deals with a much neglected subject area.
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Excellent Sermon! Well read
- By Ruby Spinner on 12-28-20
By: John Bunyan
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The Mystery of Providence
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This Puritan classic, first published in the late 17th century, sets forth the biblical teaching of God and his interaction in our lives. No detail is too small or insignificant for God; he is there, working out "all things for good". And in that promise, every believer can take comfort that God truly has a purpose for every single person and will unfold his plan, which includes every detail in our daily lives.
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1682?
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In the Year of Our Lord
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The story of the church is important for Christians to know, for it contains rich and uplifting stories of God’s dealings with His people. Dr. Sinclair B. Ferguson takes the listener on a tour of the Christian history, featuring stories and songs to give believers a sense of their place in God’s kingdom and to encourage them in their walk.
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Missing one page
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In Stand Firm: Living in a Post-Christian Culture, Dr. John MacArthur drafts biblical battle plans for maintaining a life of Christian faithfulness. God has revealed what kind of people we are to be in a hostile world, and by his word and spirit, He supplies us with everything we need to persevere in holiness, humility, and love.
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Insurance
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Fifty Reasons Why Jesus Came to Die
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The central issue of Jesus' death is not the cause, but the meaning - God's meaning. That is what this book is about. John Piper has gathered from the New Testament 50 reasons. Not 50 causes, but 50 purposes - in answer to the most important question that each of us must face: What did God achieve for sinners like us in sending his Son to die?
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I feel like I didn't get very much out of it.
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Pleasures of God
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- By: John Piper
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The weight of glory is a happy burden. Thus God is the happiest Being in the Universe. To know Him in His pleasures is to see Him as He is - and to have a fresh encounter with His transforming presence. If you are hungry for this deep delight, consider the gladness of His great heart. The things that make God glad are the measures of His greatness. Christ and the cross. Choosing His people and bruising His Son. Creating the world and revealing His worth. The gladness of His people in the greatness of His glory.
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Must read
- By Spencer Kitchen on 04-15-15
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Your Life Is Worth Living
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For over four decades, Fulton Sheen was the face of Catholicism in America and literally received hundreds of thousands of letters from people around the world in search of truth, faith, salvation, and spiritual guidance. In this new reissue of one of Sheen's classic works, the Emmy Award-winning priest takes an intimate look at our sacred journey to God and answers some of life's most profound questions.
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Profoundly Good.
- By The Phil on 10-12-19
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The Pursuit of God
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During a train trip from Chicago to Texas in the late 1940s, A.W. Tozer began to write The Pursuit of God. He wrote all night, and when the train arrived at his destination, the rough draft was done. The depth of this book has made it an enduring favorite.
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A Mature Theology
- By Douglas on 04-18-13
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The Great Gain of Godliness
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Thomas Watson was one of the most famous Puritan preachers in history, and his 17th-century writings are still read across the world today. A highly influential example of Puritan writing, The Great Gain of Godliness is Watson's study of Malachi 3:16-18. British Baptist preacher Charles Spurgeon bemoaned the fact that he couldn't find a copy of The Great Gain of Godliness.
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Holiness is not an Option
- By Sam.i.Ann on 11-25-18
By: Thomas Watson
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Whether taken as a book of faith or a cultural artifact, the New Testament is among the most significant writings the world has ever known, its web of meaning relied upon by virtually every major writer in the last 2,000 years. Yet the New Testament is not only one of Western civilization’s most believed books, but also one of its most widely disputed, often maligned, and least clearly understood, with a vast number of people unaware of how it was written and transmitted.
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Impressions on first listening to the book.
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St Augustine for this time
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Confessions, St Augustine’s autobiographical work comprising 13 books, is not a complete autobiography as it was written during his early 40s. He states his regrets for having followed Manichaeism and believing in astrology, and tells of Saint Ambrose's role in his conversion to Christianity. Besides giving an account of the author’s sinful youth and his conversion, Confessions is also an important theological work, featuring spiritual meditations and insights. The City of God is a book of Christian philosophy.
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Combined Book (2 Books)
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This long-awaited translation of Confessions, which Stephen Greenblatt describes as central to the legacy of Adam and Eve, enlivens the beguiling world of late antiquity. No modern, well-versed literature lover can call her education complete without having listened to Augustine’s Confessions. One of the most original works of world literature, it is the first autobiography ever written, influencing writers from Montaigne to Rousseau, Virginia Woolf to Gertrude Stein.
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SERIOUS Problems in the Constantine work
- By William Powers on 07-05-18
By: Saint Augustine, and others
What listeners say about The Confessions of Saint Augustine
Average customer ratingsReviews - Please select the tabs below to change the source of reviews.
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- R Parris
- 11-29-21
I was disappointed in the content,
I thought Saint Augustine would have more to say. He dwells very long to make a short conclusion He talks for hours about his youth when it could be summed up in a few minutes, I was hoping for more insight about god
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- Amazon Customer
- 09-27-18
Great narrator!!
I tried several Augustine books by different narrators and finally I found one that I could listen to for hours!
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2 people found this helpful
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- Chungsoo Lee
- 03-04-16
Lively translation intimately and prayerfully read
Would you recommend this audiobook to a friend? If so, why?
The text is lively and clearly translated by the well known Wesley theologian and philosopher, Albert Cook Outler, and is well read intimately and prayerfully by Emily Hanna. A woman's narrative voice works well, as Augustine's Confessions are deeply personal and intimate. The inserts of cello played by Peter Plantinga (any relation to Alvin, the famous evangelical Christian philosopher?) at appropriate intervals allow the listeners to pause and meditate at the right moments. What a privilege to "hear" the confessions of St. Augustine! A perfect way to enter Lent or any other spiritual pilgrimage.
Who was your favorite character and why?
Augustine's restless quest for peace, happiness, and truth in the midst of his scattered, dispersed, and distracted life of wonderings, pervades the entire book from the beginning to the end. His powerful words such as "I became to myself a waste land" (2:10) or "in this our straw house" (9:7) found their way into works such as T. S. Eliot's "The Waste Land" and "The Hollow Men." Augustine was already a post-modern before the dawn of the medieval Christendom, which he dominated also.
His struggle to overcome and to be free of both his carnal desires ("the glue of lust") and, at the same time, of the errors of worldly wisdom never ends. He frankly admits, for example, of taking another concubine after his betrothal (because the two-year wait until the marriage was too long) is as striking as painful; as is his reference to the struggle to purge himself of sensual images in his own dreams that he recounts apparently at the time of writing the book in his mid 40's. (His dream analysis is as interesting and insightful as Descartes.')
His restlessness, however, is not confined to things that are sensual alone. It also pertains to his intellectual quest toward topics such as God, Christ, evil, memory or the mind, happiness, time, creation, etc. But ultimately the book is about finding or reaching God, who is beyond our reach and knowledge. For instance, how are we to understand God, who, as Augustine says, "is near when I am far from Thee"? What kind of space does he dwell, where His nearness is not reciprocal to our nearness and His distance not equivalent to our distance? How are we to understand His time, when He knows what we want before we seek it? He already has the foreknowledge of what we are going to seek in the future. Or, how can we understand the eternity when for Him the past and the future is all in the present?
Augustine gives a brilliant analysis of memory (Book 10) but fully realizes in the end that God is not something we can remember. Thus, he squarely rejects the Socratic mimesis as the source of all knowledge--without ever having read Plato! He cries out in the end: "But where in my memory dost thou abide, O Lord? Where dost thou dwell there?" (10:25) He ends the analysis of memory with a profound admission that we cannot recall God by the power of our memory; and we cannot seek God unless and until He first seeks us: "You touched me, and I am set on fire to attain the peace which is yours" (10:27).
Likewise, at the heart of his brilliant analysis of time (Book 11), he pauses to confess his/our limitations into knowing the nature of time and invokes God's help to enlighten and strengthen him to go on, as he does, in his inquiry. In so doing, Aristotle's association of time with objective motions of heavenly bodies is decidedly refuted. Instead, Augustine locates time in the subjective consciousness, thus paving the way for the 20th century phenomenologist Edmund Husserl, who read Augustine carefully, for his own analysis of time as transcendental consciousness itself, which Heidegger even further developed in terms of the epochal sending of Being (Geschichte or history). (Augustine's words 'memory,' 'attention,' and 'expectation,' are strikingly similar to Husserl's words 'retention,' 'attention,' and 'protention' that he uses to refer to the past, present, and future modes of inner time consciousness.) Without actually having read Aristotle and, for that matter, Plato too (except through the second hand transmissions--for all we know, Augustine only read Plotinus in Latin translation), Augustine's analysis of objectivity, i.e., images (or, in Plato's terms, forms or, in the medieval term, essence) of things and of time is brilliant. His thinking is unparalleled, "perhaps one in a thousand years," as my teacher Adriaan Peperzak told me once. If St. Paul, according to Giorgio Agamben, had singlehandedly determined the fate of Western civilization; St. Augustine had set the entire agenda for the western philosophy and literature. He had dominated the medieval thought without a doubt but arguably also the modern and even the post-modern thoughts.
His affectionate account of the dialogue he had with his mother, Monica, in Ostia while awaiting a voyage to Africa is well known as a classic account of mysticism both he and Monica apparently experienced in the room at the window overlooking the garden (Book 9). One is struck by how fragile such an experience is, however. For even after such a 'mystical' experience he had, Augustine continues to struggle to find peace and rest (sensually, intellectually, and spiritually all around). It is worth dwelling on the account he gives.
Augustine writes: "And when our conversation had brought us to the point where the very highest of physical sense and the most intense illumination of physical light seemed, in comparison with the sweetness of that life to come, not worthy of comparison, nor even of mention, we lifted ourselves with a more ardent love toward the Selfsame (Idipsum)" (9:10). That to which he refers is beyond language and cannot be described. But Augustine attempts to recall what cannot be expressed by prefacing: "What we said went something like this..." No exact account can be given. A provisional or partial recollection will have to do.
What he recalls is conveyed through the Scriptural texts (Psalm 19:1,3; Psalm100:3; Habakkuk 2:20)—as paraphrased and combined—and put under the hypothetical 'if.' He writes: "If to any man the tumult of the flesh were silenced; and the phantoms of earth and waters and air were silenced; and the poles were silence as well; indeed, if the very soul grew silent to herself, and went beyond herself by not thinking of herself; ... if every tongue and every sign and every transient thing... if any man could hear them, all these would say, 'We did not create ourselves, but were created by Him who abides forever' (9:10). If only the whole creation were to fall silent, they would then be able to attest to God; and if we too were to fall silent, we can only then ‘hear’ them speak the inaudible: that they are not the Creator: "for actually if any man could hear them, all these would say..."
They would speak only "if [they] were silenced...." And we could hear them, only if we were silenced. “The heavens are telling the glory of God” (Psalm 19:1, NRSV). This “telling” is both inaudible and audible. Inaudible because they speak in their silence; audible only if we along with the whole creation were silenced. They speak in their silence; and we hear this silent speech only if we ourselves fall silent: “let all the earth keep silence before him” (Habakkuk 2:20, NRSV). In the silence of the heaven and the earth, we hear: “It is he what made us, and we are his” (Psalm 100:3).
What kind of speech is this “telling [of] the glory of God”? What kind of hearing will hear such a speech spoken in silence? Is man, who is said to be ‘a house of being,’ capable of hearing such a speech, as he is said to hear the call of Being in his proper mode of thinking, according to Heidegger? There is no thanksgiving (danken) in Heidegger’s thinking (denken), despite the close etymological connection between the two terms, as Jean-Louis Chrétien correctly observes in The Ark of Speech. Both he and Jean-Yves Lacoste show the plausibility of conceiving human existence in a way other than Being of being: in the way of praise and worship as the essential mode of human existence. To praise in a speech that holds the whole creation together in silence (Chrétien) and to worship liturgically in a vigil awaiting the fullness of time (Lacoste in his Experience And the Absolute) can no longer be discarded simply as pietism of a primitive religion. The silent speech of the whole creation Augustine and Monica heard in their ascent to the “Selfsame” thus offers the direction by which whole of our existence can and must be oriented and redefined.
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4 people found this helpful
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- Alex Whitt
- 10-19-18
Beautiful truth and narration, obnoxious plugs
The only flaw is the copyright notice. it's normal to have this once at the beginning or end, or maybe both, but I swear they inserted the same darn plug twenty times or more throughout the book. Word for word the same each time. I find that to be disrespectful to the customer.
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3 people found this helpful