heresies had got into Carthage. Augustin must have still met Arians there,
although at this period Arianism was dying out in Africa. What is certain
is that orthodox Catholicism was in a very critical state. The Donatists
captured its congregations and churches; they were unquestionably in the
majority. They raised altar against altar. If Genethlius was the Catholic
bishop, the Donatist bishop was Parmenianus. And they claimed to be more
Catholic than their opponents. They boasted that they were the Church, the
single, the unique Church, the Church of Christ. But these schismatics
themselves were already splitting up into many sects. At the time Augustin
was studying at Carthage, Rogatus, Bishop of Tenes, had just broken
publicly with Parmenian's party. Another Donatist, Tyconius, published
books wherein he traversed many principles dear to his fellow-religionists.
Doubt darkened consciences. Amid these controversies, where was the truth?
Among whom did the Apostolic tradition dwell?

To put the finishing touch on this anarchy, a sect which likewise derived
from Christianity--Manicheeism--began to have numerous adepts in Africa.
Watched with suspicion by the Government, it concealed part of its
doctrine, the most scandalous and subversive. But the very mystery which
enveloped it, helped it to get adherents.

Among all these apostles preaching their gospel, these devotees beating
the drum before their god, these theologians reciprocally insulting and
excommunicating one another, Augustin brought the superficial scepticism of
his eighteenth year. He wanted no more of the religion in which his mother
had brought him up. He was a good talker, a clever dialectician; he was in
a hurry to emancipate himself, to win freedom for his way of thinking as
for his way of life; and he meant to enjoy his youth. With such gifts, and
with such dispositions, he could only choose among all these doctrines that
which would help most the qualities of his mind, at once flattering his