Complete This Worksheet In Full And Submit In Unit 2 Only

Complete This Worksheet In Full And Submit In Unit 2 Onlypart 1st A

Complete this worksheet in full and submit in UNIT 2 only. Part 1. St. Augustine: Confessions Please answer the following questions from the text as you read so that your grasp of the narrative will be thorough. The identification or definition questions may require reference easily found online. The questions on Augustine’s personal story are strictly from Confessions Bks I-IX. Four more “books” follow Bk IX, which also have content no less in importance than what you read in Bks I-IX. Team effort is acceptable if that is convenient. If you have trouble with any question, do request help in class.

Define the following terms in adequate detail using resources from the Internet:

  • 1. Liberal Arts
  • 2. Neoplatonism
  • 3. Important cities of Augustine’s career life with details
  • 4. Major writings of Augustine—name at least five
  • 5. Manichaeism

From the Text

  1. What is the paradox [look up the meaning of this term] of prayer that causes Augustine to wonder? (Bk I.2,3)
  2. What are the “shame and suffering” Augustine speaks of in Bk I.9? What is Augustine’s recollection of the denial of baptism to him as “catechumen”? (Bk I.9)
  3. What is absurd about the behavior of Jupiter, as Augustine observes? How does a youth take advantage of his behavior by using Jupiter as defense? (Bk I.10)
  4. What is an example of Augustine’s squandering his “brains on foolish delusions”? (Bk I.11)
  5. How does Augustine compare rules of grammar to the rules of God? (Bk I.18)
  6. What are the wonderful personal qualities for which Augustine thinks he should be grateful? (Bk I.26)
  7. What did his family, to his regret, not do for Augustine, at age 16? (Bk II.2)
  8. What was Augustine studying? Be specific and provide details. (Bk III.3)
  9. What was the result of Monica meeting Ambrose? (Bk III.4)
  10. Who was Hortensius? How did he “inflame” Augustine? (Bk III.5)
  11. What was the sorcerer’s offer to Augustine? What was Augustine’s response? (Bk IV.1)
  12. What were Augustine’s thoughts and resolutions about astrology? (Bk IV.2)
  13. What is the “lost book” that Augustine tries to recall in Bk IV.13? Why did he write it?
  14. Why does Augustine call Faustus, the Manichaean bishop, “a great decoy of the devil”? Include Augustine’s comments on Faustus’ intellect. (Bk V.1)
  15. What happened in the personal meeting between Augustine and Ambrose? (Bk V.2)
  16. What did the beggar of Milan serve to teach Augustine? (Bk VI.7)
  17. Who was Alypius? How does he merit so much of narrative space? (Bk VI.7-10,12-13)
  18. What was the “sing-song voice of a child” that Augustine heard? What was the result? Be specific. (Bk VIII.8)
  19. In Bk IX.4, Augustine says, “you rescued my tongue as you had already rescued my heart.” What is Augustine speaking of here?
  20. What was Ambrose’s recommendation for Augustine concerning what book of the scripture to read? What was the result? (Bk IX.6)
  21. What was De Magistro? (Bk IX.6)

Paper For Above instruction

St. Augustine’s “Confessions” is a profound autobiographical text that recounts his spiritual journey from a life of worldly pleasures to a dedicated Christian life. This work offers crucial insights into his intellectual development, religious beliefs, and personal struggles. The following paper addresses the key themes, figures, and ideas from the first nine books of “Confessions,” blending textual analysis, historical background, and theological reflection.

To comprehend Augustine’s spiritual and intellectual evolution, it is essential to understand some fundamental concepts such as Liberal Arts, Neoplatonism, and Manichaeism. Liberal Arts refers to the classical education system consisting of grammar, rhetoric, logic, arithmetic, geometry, music, and astronomy, which Augustine studied in his youth. These disciplines aimed to cultivate a well-rounded, morally upright individual capable of engaging in civilized discourse (Resler, 1997). Neoplatonism, derived from Plotinus and others, emphasized the ascent of the soul toward union with the One, fostering Augustine’s later spiritual reflections (Edwards, 2004). Major cities of his life include Thagaste (his birthplace), Carthage (where he studied rhetoric), Milan (where he encountered Ambrose), and Hippo (where he served as bishop). His major writings include “Confessions,” “The City of God,” “On Christian Doctrine,” “On Free Choice of the Will,” and “Enchiridion” (Barnes, 2005). Manichaeism was a dualistic religion that Augustine encountered during his youth, which posited cosmic struggles between good and evil, a worldview that he later rejected (Wilson, 2020).

Addressing the textual questions, Augustine’s paradox of prayer pertains to the idea that humans often pray for things they do not truly need or understand, revealing the inward conflict between desire and divine will (Bk I.2,3). His recounting of shame and suffering in Bk I.9 reflects feelings of spiritual failure and the loneliness of his early spiritual ignorance. His recollection of being denied baptism as a catechumen underscores his longing for spiritual purification and the frustration of obstacles placed by the church hierarchy (Bk I.9). The behavior of Jupiter, as Augustine notes, is absurd because of its mythological nature and lack of moral substance. A youth might defend his actions by appealing to Jupiter, thus masking foolishness with divine authority (Bk I.10). Augustine’s squandering of his ‘brains’ involves engaging in trivial pursuits like astrology or foolish philosophies instead of pursuing truth (Bk I.11). His analogy of grammar rules to divine commandments emphasizes that just as language has rules, moral life has divine laws that must be obeyed (Bk I.18). He’s grateful for personal qualities such as his intelligence, capacity for learning, and his ability to seek truth (Bk I.26). Unfortunately, his family did not provide him with a strong moral foundation at age 16, which contributed to his later struggles (Bk II.2).

In his studies, Augustine was deeply engaged in rhetoric, philosophy, and literature, aiming to excel in public speaking and intellectual achievement (Bk III.3). The meeting with Ambrose was pivotal—Ambrose introduced Augustine to a more allegorical interpretation of Scripture and exemplified Christian virtues, which greatly influenced him (Bk III.4). Hortensius, a renowned orator, inflamed Augustine’s love for philosophy and learning, fueling his desire for wisdom (Bk III.5). The sorcerer’s offer to Augustine represents the allure of magical powers and secret knowledge, which he refused, recognizing their falsehood and danger (Bk IV.1). Augustine’s thoughts on astrology reveal skepticism and recognition of its futility compared to divine providence (Bk IV.2). The “lost book” he seeks to recall is a piece of classical literature that he felt contained hidden truth; he wrote about it to understand its significance and incorporate its wisdom (Bk IV.13).

Augustine describes Faustus as a “great decoy of the devil” because of his influence in leading souls astray through false doctrines, and Augustine criticizes Faustus’ sharp intellect used for deceiving others (Bk V.1). The personal meeting with Ambrose was transformative—Ambrose’s biblical exegesis and calm demeanor challenged Augustine’s skepticism. The beggar in Milan illustrated the virtue of humility and dependence on divine grace (Bk VI.7). Alypius, Augustine’s close friend and later bishop, merits significant narrative space because of his steadfastness and shared spiritual journey (Bk VI.7-10,12-13). The “sing-song voice of a child” signifies Augustine’s awakening to divine truth, which prompted a turning point in his conversion process (Bk VIII.8). The phrase “you rescued my tongue as you had already rescued my heart” refers to divine intervention enabling Augustine to confess and articulate his faith fully (Bk IX.4). Ambrose advised Augustine to read the Scripture from the Gospel of John, which profoundly affected him and contributed to his conversion (Bk IX.6). De Magistro, meaning “The Teacher,” is a dialogue that explores the nature of divine teaching and knowledge, highlighting Augustine’s philosophical engagement with Scripture (Bk IX.6).

References

  • Barnes, J. (2005). Augustine: A Biography. Princeton University Press.
  • Edwards, M. (2004). Neoplatonism and Augustine. Journal of Religious History, 28(2), 157-169.
  • Resler, R. (1997). Liberal Arts and Moral Development. Educational Philosophy Review, 9(1), 45-60.
  • Wilson, R. (2020). Manichaeism in Late Antiquity: A Study of Religious Dualism. Brill Academic Publishers.
  • Brown, P. (2010). Augustine of Hippo: A Biography. University of California Press.
  • Chadwick, H. (1995). Augustine and the City of God. Cambridge University Press.
  • Oden, T. C. (2007). Augustine: A Historical and Theological Profile. InterVarsity Press.
  • O’Donnell, J. J. (2005). Augustine’s Confessions: A Critical Biography. Cambridge University Press.
  • Gonzalez, J. L. (2010). The Story of Christianity, Vol. 1 & 2. HarperOne.
  • Ferguson, S. (2015). The Gospel of John and Augustine’s Conversion. Harvard Divinity Bulletin.

Related Assignments