Augustine’s Conversion: A Guide to the Argument of by Colin Starnes

By Colin Starnes

Augustine’s Conversion: A consultant to the Argument of Confessions I-IX via Colin Starnes

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This was the post Augustine himself was to occupy, first at Carthage (VI,vii,ll ego/uterer 109/10-11), then at Rome (ut/rhetoricam 94/24), and finally at Milan (V,xiii,23 ut/provideretur 95/16-17). 30 AUGUSTINE'S CONVERSION 70 lamlerat (17/19-21). 71 See the applause Augustine speaks of winning in I,xiii,21 (sonabat/euge (16/13-14). See also I,xvi,26 libenter/appellabar (20/23-24) and I,xvii,27 Quid/meis? (21/11-12). 72 bona speipuer (appellabar) (20/24). , on the grounds of the divinely inspired authority of the works they taught — when he derides the value of the stories.

She did this in the belief that, as he was bound to sin while growing up, it was better to let the sin happen to an unreformed nature than to one which had already received the once-only forgiveness of baptism. 64 Without attacking Monica for her naivete, Augustine also brings out the contradiction, on the human side, in the custom she followed. ' "65 Yet this, he judges in retrospect, was just what happened to him as a result of her well-meaning but mistaken action. If he had been baptized as a boy and had become a member of the Christian community the church would, at the very least, have been urging him to act as such as he grew to sexual maturity.

Temptationum 14/28-29) mentioned here belong to the image of the turbulent, chaotic waters of this world — see above, n. 44. Augustine uses the same image at the start of Book II (ii,2-4) where he describes the onset of puberty. See II,iii,6-8 for the freedom Augustine actually experienced at the time — when no more pressure was brought on him to control his lust than Monica's admonitions which he brushed aside and she did not repeat. Tu/poenam ... lussistilanimus (15/13-16 ... 19/20). See II,iii,5 mihi/peregrinari (27/10-12).

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