By Brian Dobell
This booklet examines Augustine's highbrow conversion from Platonism to Christianity, as defined at Confessions 7.9.13-21.27. it's broadly 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 until eventually the mid-390s, and develops this declare through evaluating Confessions 7.9.13-21.27 with a couple of vital passages and subject matters from Augustine's early writings. He hence invitations the reader to think about anew the matter of Augustine's conversion in 386: used to be it to Platonism or Christianity? His unique and significant examine might be of curiosity to a variety of readers within the background of philosophy and the heritage of theology.
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Additional info for Augustine's Intellectual Conversion: The Journey from Platonism to Christianity
Neither way is necessary, and both ways are individually suﬃcient, for salvation. 25), and that Augustine would not reject this Christology until c. 395. 23, that Augustine was developing this method of ascent from 386 to 391, and would not reject it until c. 395. I will conclude with a consideration of Augustine’s early thought in light of the philosophy of Porphyry, whose views are presented and strongly condemned in Augustine’s later works. I will suggest that the early Augustine has a great deal in common with Porphyry, much more than the later Augustine would care to admit.
He does not tell us when his movement away from ‘the falsity of Photinus’ took place. 140 Relatively few have 136 137 138 139 140 On the question of the relationship between authority and reason in Augustine’s early thought, see Van Fleteren 1973. Conf. 25. It happened with ‘a few days remaining until the Vintage Vacation’ (Conf. 2), which was between 23 August and 15 October (see O’Donnell 1992, vol. iii, pp. 75–7). Cf. Mandouze 1968, p. 509, n. ’ Cf. DuRoy 1966, p. 92, n. 4 from p. e. les écrits de Cassiciacum] d’alors est tout à fait exempte de photinianisme’.
5; De beat. vit. 4. O’Donnell 1992, vol. ii, p. 413. 93 Conf. 3. Courcelle 1969, pp. 138–40 has argued that this is Manlius Theodorus, described in such unﬂattering terms here because Augustine had grown to disapprove of him. While plausible, there are some diﬃculties with this identiﬁcation, on which see O’Meara 2001, p. 120. O’Meara believes that Porphyry is the individual in question (p. 150). Other candidates have also been suggested; for an overview of the matter, see O’Donnell 1992, vol. ii, pp.