By Kolbet, Paul R.; Augustine, Saint, Bishop of Hippo
Augustine and the therapy of Souls situates Augustine in the historical philosophical culture of utilizing phrases to reserve feelings. Paul Kolbet uncovers a profound continuity in Augustine's inspiration, from his earliest pre-baptismal writings to his ultimate acts as bishop, revealing a guy deeply indebted to the Roman earlier and but extraordinarily Christian. instead of supplanting his classical studying, Augustine's Christianity reinvigorated accurately these parts of Roman knowledge that he believed have been slipping into decadence. particularly, Kolbet addresses the style during which Augustine not just used classical rhetorical thought to specific his theological imaginative and prescient, but additionally infused it with theological content.
This e-book deals a clean analyzing of Augustine's writings--particularly his various, although frequently overlooked, sermons--and presents an available element of access into the good North African bishop's existence and thought.
"For anyone who doesn't recognize Augustine good this ebook can be an exceptional advent to his notion from a completely an important perspective. Augustine's preaching, instructing, and makes an attempt to arrive the minds and hearts of his congregation were principally ignored. This ebook has the good advantage of demonstrating why those have been important." --Carol Harrison, Durham University
"In this insightful and lucid research Kolbet leads his readers around the barriers of historical philosophy, psychology, rhetoric, and theology. He examines the traditional perform of the 'cure of the soul' and charts its Christian appropriation via Augustine. the amount deals its personal medicinal promise--the reordering of our modern figuring out of early Christianity and its advanced organization with classical culture." --John Peter Kenney, St. Michael's College
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Additional info for Augustine and the cure of souls : revising a classical ideal
74 Socrates’ interlocutors in Plato’s dialogues commonly are sophists who praise rhetoric as a discrete discipline and who underscore its suﬃciency to bring human beings maximum fulfillment. Indeed, Socrates belonged to the same intellectual circles as the sophists and shared their concern for the formation of the young. ”75 Unlike the sophists, however, he never charged a fee for his advice nor did he compose set rhetorical speeches to be imitated. Despite his association with the sophists, one finds in Socrates not only a radical questioning of the sophists’ claim regarding rhetoric’s ability to foster the good life, but also persistent worries about the eﬀect of this kind of education on the formation of the young.
123 If Plato is right that the initial form of dark ignorance to be overcome has more to do with what one presumes to know than with what one does not know, then there is first of all the need for an exercise in selfscrutiny that reveals one’s ignorance of self. ”126 In this process, the professed beliefs of Socrates’ interlocutors are used as evidence that reveals upon examination the real beliefs that inform their judgments. ”127 The Athenian visitor in the Sophist articulates this surgical method where one’s opinions are collected, set side by side, and proven to “vary inconsistently”: Doctors who care for the body think it cannot benefit from any food that is oﬀered to it until what is interfering with it from inside is removed.
He proceeded to deliver an oration against Domitian’s tyranny by invoking Roman traditions of governance and order. 9 This narration by Philostratus, far from being an isolated tale, exemplifies a widespread Hellenic cultural ideal that only gained force as it traveled through time into the Roman Hellenistic world. Amphitheaters across the Empire were commonly filled with spectators gathered to hear the discourse of rhetors. 11 Orators were greatly admired who could visit a city and in an extemporaneous speech turn even the city’s greatest faults into attributes deserving of lavish praise.