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