By Brian Dobell
This publication examines Augustine's highbrow conversion from Platonism to Christianity, as defined at Confessions 7.9.13-21.27. it truly is extensively assumed that this happened in the summertime of 386, presently earlier than Augustine's volitional conversion within the backyard at Milan. Brian Dobell argues, in spite of the fact that, that Augustine's highbrow conversion didn't ensue till the mid-390s, and develops this declare by means of evaluating Confessions 7.9.13-21.27 with a few vital passages and subject matters from Augustine's early writings. He therefore invitations the reader to think about anew the matter of Augustine's conversion in 386: was once it to Platonism or Christianity? His unique and significant learn should be of curiosity to quite a lot of readers within the background of philosophy and the heritage of theology.
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Additional resources for Augustine's Intellectual Conversion: The Journey from Platonism to Christianity
30 De util. cred. 25. Cf. Rep. 509d–511e, where cognitive states are distinguished with reference to their respective objects. On this schema, we cannot have knowledge (νόησις) of sensible realities, nor can we have belief (πίστις) of intelligible realities. See especially pp. 61ﬀ. 36 The way of authority the liberal disciplines. 34 The words ‘a man is ﬂying’ are useless for a person who does not know English, for example.
2) and elsewhere indicates that Theodorus is a man known to his mother Monica (De ord. 31). De beat. vit. 4. Cf. Courcelle 1950, pp. 93–132. Theodorus is described as a diligent student of Plotinus at De beat. vit. 4. De civ. 29. Augustine would have learned this from Simplicianus in 386 (Conf. 3); see also below, p. 105. 12 Augustine’s Intellectual Conversion promptly turned to the Manichaeans because they, unlike Cicero, had ‘the name of Christ’. Platonism permeated the intellectual circles of Milan in the mid-380s.
Ep. 222. Augustine tells us that he saw Philastrius with Ambrose at Milan (Ep. 2). 109 Pace Solignac, BA 13, 1962, p. 694. 110 For a list of passages, see O’Donnell 1992, vol. ii, p. 469. 111 Cf. Ep. 19; see below, p. 68. 112 Courcelle 1963, p. 60. 113 It is diﬃcult to imagine such a person consciously rejecting Catholic teaching. It is most unlikely that Augustine was ever an avowed Photinian. Probably Augustine imbibed his Photinianism indirectly. When exactly did Augustine clarify his Christological confusion and accept the Catholic teaching of the Word made ﬂesh?
Augustine's Intellectual Conversion: The Journey from Platonism to Christianity by Brian Dobell