A Treatise on the soul and its origin,

 Chapter 1 [I.]—Renatus Had Done Him a Kindness by Sending Him the Books Which Had Been Addressed to Him.

 Chapter 2 [II.]—He Receives with a Kindly and Patient Feeling the Books of a Young and Inexperienced Man Who Wrote Against Him in a Tone of Arrogance.

 Chapter 3 [III]—The Eloquence of Vincentius, Its Dangers and Its Tolerableness.

 Chapter 4 [IV.]—The Errors Contained in the Books of Vincentius Victor. He Says that the Soul Comes from God, But Was Not Made Either Out of Nothing o

 Chapter 5 [V.]—Another of Victor’s Errors, that the Soul is Corporeal.

 Chapter 6 [VI.]—Another Error Out of His Second Book, to the Effect, that the Soul Deserved to Be Polluted by the Body.

 Chapter 7 [VII.]—Victor Entangles Himself in an Exceedingly Difficult Question. God’s Foreknowledge is No Cause of Sin.

 Chapter 8 [VIII.]—Victor’s Erroneous Opinion, that the Soul Deserved to Become Sinful.

 Chapter 9.—Victor Utterly Unable to Explain How the Sinless Soul Deserved to Be Made Sinful.

 Chapter 10 [IX.]—Another Error of Victor’s, that Infants Dying Unbaptized May Attain to the Kingdom of Heaven. Another, that the Sacrifice of the Body

 Chapter 11.—Martyrdom for Christ Supplies the Place of Baptism. The Faith of the Thief Who Was Crucified Along with Christ Taken as Martyrdom and Henc

 Chapter 12 [X.]—Dinocrates, Brother of the Martyr St. Perpetua, is Said to Have Been Delivered from the State of Condemnation by the Prayers of the Sa

 Chapter 13 [XI.]—The Sacrifice of the Body and Blood of Christ Will Not Avail for Unbaptized Persons, and Can Not Be Offered for the Majority of Those

 Chapter 14.—Victor’s Dilemma: He Must Either Say All Infants are Saved, or Else God Slays the Innocent.

 Chapter 15 [XII.]—God Does Not Judge Any One for What He Might Have Done If His Life Had Been Prolonged, But Simply for the Deeds He Actually Commits.

 Chapter 16 [XIII.]—Difficulty in the Opinion Which Maintains that Souls are Not by Propagation.

 Chapter 17 [XIV.]—He Shows that the Passages of Scripture Adduced by Victor Do Not Prove that Souls are Made by God in Such a Way as Not to Be Derived

 Chapter 18.—By “Breath” Is Signified Sometimes the Holy Spirit.

 Chapter 19.—The Meaning of “Breath” In Scripture.

 Chapter 20.—Other Ways of Taking the Passage.

 Chapter 21.—The Second Passage Quoted by Victor.

 Chapter 22.—Victor’s Third Quotation.

 Chapter 23.—His Fourth Quotation.

 Chapter 24 [XV.]—Whether or No the Soul is Derived by Natural Descent (Ex Traduce), His Cited Passages Fail to Show.

 Chapter 25.—Just as the Mother Knows Not Whence Comes Her Child Within Her, So We Know Not Whence Comes the Soul.

 Chapter 26 [XVI.]—The Fifth Passage of Scripture Quoted by Victor.

 Chapter 27 [XVII.]—Augustin Did Not Venture to Define Anything About the Propagation of the Soul.

 Chapter 28.—A Natural Figure of Speech Must Not Be Literally Pressed.

 Chapter 29 [XVIII.]—The Sixth Passage of Scripture Quoted by Victor.

 Chapter 30—The Danger of Arguing from Silence.

 Chapter 31.—The Argument of the Apollinarians to Prove that Christ Was Without the Human Soul of This Same Sort.

 Chapter 32 [XIX.]—The Self-Contradiction of Victor as to the Origin of the Soul.

 Chapter 33.—Augustin Has No Objection to the Opinion About the Propagation of Souls Being Refuted, and that About Their Insufflation Being Maintained.

 Chapter 34.—The Mistakes Which Must Be Avoided by Those Who Say that Men’s Souls are Not Derived from Their Parents, But are Afresh Inbreathed by God

 Chapter 35 [XX.]—Conclusion.

 Book II.

 Chapter 1 [I.]—Depraved Eloquence an Injurious Accomplishment.

 Chapter 2 [II.]—He Asks What the Great Knowledge is that Victor Imparts.

 Chapter 3.—The Difference Between the Senses of the Body and Soul.

 Chapter 4.—To Believe the Soul is a Part of God is Blasphemy.

 Chapter 5 [III.]—In What Sense Created Beings are Out of God.

 Chapter 6.—Shall God’s Nature Be Mutable, Sinful, Impious, Even Eternally Damned.

 Chapter 7.—To Think the Soul Corporeal an Error.

 [IV.] Nor shall I find fault if your humble thanks to your instructor were further earned by your having acquired from discussions with him some other

 Chapter 8.—The Thirst of the Rich Man in Hell Does Not Prove the Soul to Be Corporeal.

 Chapter 9 [V.]—How Could the Incorporeal God Breathe Out of Himself a Corporeal Substance?

 Chapter 10 [VI.]—Children May Be Found of Like or of Unlike Dispositions with Their Parents.

 Chapter 11 [VII.]—Victor Implies that the Soul Had a “State” And “Merit” Before Incarnation.

 Chapter 12 [VIII.]—How Did the Soul Deserve to Be Incarnated?

 Chapter 13 [IX.]—Victor Teaches that God Thwarts His Own Predestination.

 Chapter 14 [X.]—Victor Sends Those Infants Who Die Unbaptized to Paradise and the Heavenly Mansions, But Not to the Kingdom of Heaven.

 Chapter 15 [XI.]—Victor “Decides” That Oblations Should Be Offered Up for Those Who Die Unbaptized.

 Chapter 16 [XII.]—Victor Promises to the Unbaptized Paradise After Their Death, and the Kingdom of Heaven After Their Resurrection, Although He Admits

 Chapter 17.—Disobedient Compassion and Compassionate Disobedience Reprobated. Martyrdom in Lieu of Baptism.

 Chapter 18 [XIII.]—Victor’s Dilemma and Fall.

 Chapter 19 [XIV.]—Victor Relies on Ambiguous Scriptures.

 Chapter 20.—Victor Quotes Scriptures for Their Silence, and Neglects the Biblical Usage.

 Chapter 21 [XV.]—Victor’s Perplexity and Failure.

 Chapter 22 [XVI.]—Peter’s Responsibility in the Case of Victor.

 Chapter 23 [XVII.]—Who They are that are Not Injured by Reading Injurious Books.

 Book III.

 Chapter 1 [I.]—Augustin’s Purpose in Writing.

 Chapter 2 [II.]—Why Victor Assumed the Name of Vincentius. The Names of Evil Men Ought Never to Be Assumed by Other Persons.

 Chapter 3 [III.]—He Enumerates the Errors Which He Desires to Have Amended in the Books of Vincentius Victor. The First Error.

 Chapter 4 [IV.]—Victor’s Simile to Show that God Can Create by Breathing Without Impartation of His Substance.

 Chapter 5.—Examination of Victor’s Simile: Does Man Give Out Nothing by Breathing?

 Chapter 6.—The Simile Reformed in Accordance with Truth.

 Chapter 7 [V.]—Victor Apparently Gives the Creative Breath to Man Also.

 Chapter 8 [VI.]—Victor’s Second Error. (See Above in Book I. 26 [XVI.].)

 Chapter 9 [VII.]—His Third Error. (See Above in Book II. 11 [VII.].)

 Chapter 10.—His Fourth Error. (See Above in Book I. 6 [VI.] and Book II. 11 [VII.].)

 Chapter 11 [VIII.]—His Fifth Error. (See Above in Book I. 8 [VIII.] and Book II. 12 [VIII.].)

 Chapter 12 [IX.]—His Sixth Error. (See Above in Book I. 10-12 [IX., X.], and in Book II. 13, 14 [IX., X.].)

 Chapter 13 [X]—His Seventh Error. (See Above in Book II. 13 [IX.].)

 Chapter 14.—His Eighth Error. (See Above in Book II. 13 [IX.].)

 Chapter 15 [XI.]—His Ninth Error. (See Above in Book II. 14 [X.].)

 Chapter 16.—God Rules Everywhere: and Yet the “Kingdom of Heaven” May Not Be Everywhere.

 Chapter 17.—Where the Kingdom of God May Be Understood to Be.

 Chapter 18 [XII.]—His Tenth Error. (See Above in Book I. 13 [XI.] and Book II. 15 [XI.]).

 Chapter 19 [XIII.]—His Eleventh Error. (See Above in Book I. 15 [XII.] and Book II. 16.)

 Chapter 20 [XIV.]—Augustin Calls on Victor to Correct His Errors. (See Above in Book II. 22 [XVI.].)

 Chapter 21.—Augustin Compliments Victor’s Talents and Diligence.

 Chapter 22 [XV.]—A Summary Recapitulation of the Errors of Victor.

 Chapter 23.—Obstinacy Makes the Heretic.

 Book IV.

 Chapter 1 [I.]—The Personal Character of This Book.

 Chapter 2 [II.]—The Points Which Victor Thought Blameworthy in Augustin.

 Chapter 3.—How Much Do We Know of the Nature of the Body?

 Chapter 4 [III.]—Is the Question of Breath One that Concerns the Soul, or Body, or What?

 Chapter 5 [IV.]—God Alone Can Teach Whence Souls Come.

 Chapter 6 [V.]—Questions About the Nature of the Body are Sufficiently Mysterious, and Yet Not Higher Than Those of the Soul.

 Chapter 7 [VI.]—We Often Need More Teaching as to What is Most Intimately Ours Than as to What is Further from Us.

 Chapter 8.—We Have No Memory of Our Creation.

 Chapter 9 [VII.]—Our Ignorance of Ourselves Illustrated by the Remarkable Memory of One Simplicius.

 Chapter 10.—The Fidelity of Memory The Unsearchable Treasure of Memory The Powers of a Man’s Understanding Sufficiently Understood by None.

 Chapter 11.—The Apostle Peter Told No Lie, When He Said He Was Ready to Lay Down His Life for the Lord, But Only Was Ignorant of His Will.

 Chapter 12 [VIII.]—The Apostle Paul Could Know the Third Heaven and Paradise, But Not Whether He Was in the Body or Not.

 Chapter 13 [IX.]—In What Sense the Holy Ghost is Said to Make Intercession for Us.

 Chapter 14 [X.]—It is More Excellent to Know That the Flesh Will Rise Again and Live for Evermore, Than to Learn Whatever Scientific Men Have Been Abl

 Chapter 15 [XI.]—We Must Not Be Wise Above What is Written.

 Chapter 16.—Ignorance is Better Than Error. Predestination to Eternal Life, and Predestination to Eternal Death.

 Chapter 17 [XII.]—A Twofold Question to Be Treated Concerning the Soul Is It “Body”? and is It “Spirit”? What Body is.

 Chapter 18.—The First Question, Whether the Soul is Corporeal Breath and Wind, Nothing Else Than Air in Motion.

 Chapter 19 [XIII.]—Whether the Soul is a Spirit.

 Chapter 20 [XIV.]—The Body Does Not Receive God’s Image.

 Chapter 21 [XV.]—Recognition and Form Belong to Souls as Well as Bodies.

 Chapter 22.—Names Do Not Imply Corporeity.

 Chapter 23 [XVI.]—Figurative Speech Must Not Be Taken Literally.

 Chapter 24.—Abraham’s Bosom—What It Means.

 Chapter 25 [XVII.]—The Disembodied Soul May Think of Itself Under a Bodily Form.

 Chapter 26 [XVIII.]—St. Perpetua Seemed to Herself, in Some Dreams, to Have Been Turned into a Man, and Then Have Wrestled with a Certain Egyptian.

 Chapter 27.—Is the Soul Wounded When the Body is Wounded?

 Chapter 28.—Is the Soul Deformed by the Body’s Imperfections?

 Chapter 29 [XIX.]—Does the Soul Take the Body’s Clothes Also Away with It?

 Chapter 30.—Is Corporeity Necessary for Recognition?

 Chapter 31 [XX.]—Modes of Knowledge in the Soul Distinguished.

 Chapter 32.—Inconsistency of Giving the Soul All the Parts of Sex and Yet No Sex.

 Chapter 33.—The Phenix After Death Coming to Life Again.

 Chapter 34 [XXI.]—Prophetic Visions.

 Chapter 35.—Do Angels Appear to Men in Real Bodies?

 Chapter 36 [XXII.]—He Passes on to the Second Question About the Soul, Whether It is Called Spirit.

 Chapter 37 [XXIII.]—Wide and Narrow Sense of the Word “Spirit.”

 Chapter 38 [XXIV.]—Victor’s Chief Errors Again Pointed Out.

 Chapter 39.—Concluding Admonition.

Chapter 13 [XI.]—The Sacrifice of the Body and Blood of Christ Will Not Avail for Unbaptized Persons, and Can Not Be Offered for the Majority of Those Who Die Unbaptized.

But even if it be conceded to this man (what cannot by any means be allowed with safety to the catholic faith and the rule of the Church), that the sacrifice of the body and blood of Christ may be offered for unbaptized persons of every age, as if they were to be helped by this kind of piety on the part of their friends to reaching the kingdom of heaven: what will he have to say to our objections respecting the thousands of infants who are born of impious parents and never fall, by any mercy of God or man, into the hands of pious friends, and who depart from that wretched life of theirs at their most tender age without the washing of regeneration? Let him tell us, if he only can, how it is that those souls deserved to be made sinful to such a degree as certainly never afterwards to be delivered from sin. For if I ask him why they deserve to be condemned if they are not baptized, he will rightly answer me: On account of original sin. If I then inquire whence they derived original sin, he will answer, From sinful flesh, of course. If I go on to ask why they deserved to be condemned to a sinful flesh, seeing they had done no evil before they came in the flesh, and to be so condemned to undergo the contagion of the sin of another, that neither baptism shall regenerate them, born as they are in sin, nor sacrifices expiate them in their pollution: let him find something to reply to this! For in such circumstances and of such parents have these infants been born, or are still being born, that it is not possible for them to be reached with such help. Here, at any rate, all argument is lacking. Our question is not, why souls have deserved to be condemned subsequently to their consorting with sinful flesh? But we ask, how it is that souls have deserved to be condemned to undergo at all this association with sinful flesh, seeing that they have no sin previous to this association. There is no room for him to say: “It was no detriment to them that they shared for a season the contagion of another’s sin, since in the prescience of God redemption had been provided for them.” For we are now speaking of those to whom no redemption brings help, since they depart from the body before they are baptized. Nor is there any propriety in his saying: “The souls which baptism does not cleanse, the many sacrifices which are offered up for them will cleanse. God foreknew this, and willed that they should for a little while be implicated in the sins of another without incurring eternal damnation, and with the hope of eternal happiness.” For we are now speaking of those whose birth among impious persons and of impious parents could by no possibility find such defences and helps. And even if these could be applied, they would, it is certain, be unable to benefit any who are unbaptized; just as the sacrifices which he has mentioned out of the book of the Maccabees could be of no use for the sinful dead for whom they were offered, inasmuch as they had not been circumcised.8    2 Macc. xii. 43.

CAPUT XI.

13. Sed etiamsi hoc isti concedatur, quod salva fide catholica et ecclesiastica regula, nulla ratione conceditur, ut pro non baptizatis cujuslibet aetatis hominibus offeratur sacrificium corporis et sanguinis Christi, tanquam per hujusmodi pietatem suorum ad regnum coelorum quo perveniant adjuventur, quid responsurus est de tot millibus infantum, qui nascuntur ex impiis, nec in manus piorum aliqua vel divina vel humana miseratione perveniunt, et de ista vita in illa tenerrima aetate, sine lavacro regenerationis abscedunt? Dicat, si potest, unde istae animae sic peccatrices fieri meruerunt, ut a peccato saltem nec postea liberentur. Si enim quaeram, quare damnari mereantur, si non baptizantur; recte mihi respondetur, propter originale peccatum. Item si quaeram, unde traxerint originale peccatum; iste respondebit, ex carne utique peccatrice. Si ergo quaeram, unde damnari meruerint in peccatricem carnem, quae nihil mali fecerant ante carnem; hic inveniat quid respondeat ; et sic damnari ad alienorum peccatorum subeunda contagia, ut nec Baptisma regeneret male generatos, nec sacrificia expient inquinatos. Ibi enim et de talibus hi parvuli nati sunt, sive adhuc usque nascuntur, ut eis nullo tali possit adjutorio subveniri. Hic certe omnis argumentatio deficit. Non enim quaerimus, unde animae damnari meruerint post 0482 carnis consortium peccatricis: sed quaerimus, unde animae damnari meruerint ad subeundum carnis consortium peccatricis, nullum peccatum habentes ante carnis consortium peccatricis. Non est ut dicatur, «Nihil eis obfuit alieni peccati paulisper communicata contagio, quibus in Dei praescientia fuerat parata redemptio.» De his enim nunc loquimur, quibus ante Baptismum de corpore exeuntibus redemptio nulla succurrit. Non est ut dicatur, «Eas quas Baptisma non abluit, sacrificia pro eis crebra mundabunt; quod praesciens Deus, paululum illas voluit alienis haerere peccatis, sine ullo exitio damnationis aeternae, et cum spe felicitatis aeternae.» De his enim nunc loquimur, quarum nativitas apud impios et ex impiis nulla talia potuerit invenire praesidia. Quae quidem si adhiberi possent, procul dubio non baptizatis prodesse non possent: sicut nec illa quae de libro Machabaeorum commemoravit sacrificia pro peccatoribus mortuis (II Machab. XII, 43), eis aliquid profuissent, si circumcisi non fuissent.