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By Robert Dodaro, George Lawless
Augustine of Hippo (AD 354-430) is arguably the main arguable Christian philosopher in heritage. His positions on philosophical and theological issues were the topics of extreme scrutiny and feedback from his lifetime to the present.
Augustine and his Critics gathers twelve experts' responses to fashionable criticisms of his concept, protecting: own and spiritual freedom; the self and God; sexuality, gender and the physique; spirituality; asceticism; cultural experiences; and politics.
Stimulating and insightful, the gathering bargains forceful arguments for overlooked old, philosophical and theological views that are in the back of a few of Augustine's such a lot unpopular convictions.
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Additional resources for Augustine and His Critics
S. 2). Thus, the Scriptures reveal Christ as the divine Logos, as the incarnate Son in Jesus of Nazareth, and as the church understood in its most spiritual form. 26 In the context of this discussion concerning the place of Christ in Augustine’s thought, it is doubtful whether this fundamental threefold division ought to be reduced in importance to the titles attributed by Scripture to Christ. Recent studies support the conclusion that more clarity is achieved if this christological distinction is seen as the foundation of Augustine’s thought in general, rather than as some marginal consideration.
There always remains some distance between them and their creation, but not for the incarnate Son. Of course, Augustine stresses repeatedly that the whole Trinity is always present in the Son and that the actions of the three persons can never be separated (see, for example, c. Max. 1), but Christ alone is the means and the condition even of his thinking about the Trinity. DROBNER theological purposes in mind (such as ciu. 10 or trin. 4). It may seem that something similar could be claimed for Christians in general in terms of the role that Christ plays in their lives, but the important point in approaching Augustine must be the understanding that Christ is not so much an object of his speculation, but the source and method for his philosophical and theological thinking.
27, ed. Livingstone, Leuven, Peeters, 1993, pp. 274–80. van Bavel, Recherches sur la christologie de saint Augustin. L’humain et le divin dans le Christ d’après saint Augustin, Fribourg, Editions universitaires, 1954. 29 Dodaro, op. , p. 280. Hombert, Gloria gratiae. Se glorifier en Dieu, principe et fin de la théologie augustinienne de la grace, Paris, études augustiniennes, 1996. 31 Hombert, op. , p. 488. 3 36 4 PAUCIS MUTATIS VERBIS St. 1 That conjunction, however, which Nebridius found so pleasant and so edifying, has been a major problem for modern students of Augustine.
Augustine and His Critics by Robert Dodaro, George Lawless