Download Augustine's Intellectual Conversion: The Journey from by Brian Dobell PDF

By Brian Dobell

This publication examines Augustine's highbrow conversion from Platonism to Christianity, as defined at Confessions 7.9.13-21.27. it really is broadly assumed that this happened in the summertime of 386, almost immediately ahead of Augustine's volitional conversion within the backyard at Milan. Brian Dobell argues, notwithstanding, that Augustine's highbrow conversion didn't take place until eventually the mid-390s, and develops this declare through evaluating Confessions 7.9.13-21.27 with a couple of very important passages and subject matters from Augustine's early writings. He therefore invitations the reader to contemplate anew the matter of Augustine's conversion in 386: used to be it to Platonism or Christianity? His unique and significant research might be of curiosity to quite a lot of readers within the background of philosophy and the heritage of theology.

Show description

Read Online or Download Augustine's Intellectual Conversion: The Journey from Platonism to Christianity PDF

Best greek & roman books

Philosophy in the Tragic Age of the Greeks

Nietzsche's attention of fifth and sixth century Greece, the proving flooring for his philosophy.

Aristotle's Empiricism: Experience and Mechanics in the 4th Century B.C.

In Aristotle’s Empiricism, Jean De Groot argues that an incredible a part of Aristotle’s average philosophy has remained principally unexplored and exhibits that a lot of Aristotle’s research of usual move is motivated by means of the common sense and ideas of mathematical mechanics that emerged from overdue Pythagorean idea.

The open society and its enemies. 1, The spell of Plato

Popper was once born in 1902 to a Viennese kinfolk of Jewish starting place. He taught in Austria till 1937, while he emigrated to New Zealand in anticipation of the Nazi annexation of Austria the subsequent 12 months, and he settled in England in 1949. earlier than the annexation, Popper had written commonly in regards to the philosophy of technological know-how, yet from 1938 till the tip of the second one global struggle he targeted his energies on political philosophy, trying to diagnose the highbrow origins of German and Soviet totalitarianism.

Extra info for Augustine's Intellectual Conversion: The Journey from Platonism to Christianity

Sample text

25, that his early Christology was inadequate (see above, p. 16). However, one must be careful to distinguish between ‘an appropriate acceptance’ of the Incarnation for a convert, and ‘an appropriate acceptance’ of the Incarnation for, say, a bishop. Although the Christology described at Conf. 25 is inadequate – even entirely mistaken – for the bishop of Hippo, this does not mean that it is inadequate for the convert in 386 (even from the perspective of the bishop of Hippo). Put differently, the bishop of Hippo might recognize in his earlier self (of 386) a sincere convert to Christianity even if that earlier self was confused about Christology in the manner described at Conf.

145. 27. I believe that these paragraphs are describing Augustine’s intellectual development from 386 to c. 395. In this book I will present the evidence for this claim. My discussion will be divided into two parts, corresponding to two more or less distinct paths to salvation described in Augustine’s early writings (386–c. 95), which may be called ‘the way of authority’ (for the many) and ‘the way of reason’ (for the few). The difference between the two paths may be summarized as follows: the way of authority requires one to imitate the example of the outstanding wise man, Jesus Christ, while the way of reason prescribes an education in the liberal disciplines.

Introduction: Augustine’s conversion to Christianity 15 the ungodly’ [Rom. ’ [Rom. 8:32]101 Augustine did not find that the Word was made flesh and dwelt among us. These books did not mention that the Son of God by nature became a man in habit, that he died and was resurrected, and that sinners who believe in the name of Jesus, the Son of God by nature, are empowered to become the sons of God. This does not mean that Augustine noted the absence of the Incarnation at the time when he first read these books.

Download PDF sample

Rated 4.70 of 5 – based on 29 votes