By Kolbet, Paul R.; Augustine, Saint, Bishop of Hippo
Augustine and the remedy of Souls situates Augustine in the historical philosophical culture of utilizing phrases to reserve feelings. Paul Kolbet uncovers a profound continuity in Augustine's concept, from his earliest pre-baptismal writings to his ultimate acts as bishop, revealing a guy deeply indebted to the Roman previous 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. specifically, Kolbet addresses the way within which Augustine not just used classical rhetorical concept to precise his theological imaginative and prescient, but additionally infused it with theological content.
This publication deals a clean studying of Augustine's writings--particularly his a number of, even though usually ignored, sermons--and presents an obtainable aspect of access into the nice North African bishop's lifestyles and thought.
"For a person who doesn't comprehend Augustine good this ebook should be an outstanding creation to his concept from a completely an important standpoint. Augustine's preaching, educating, and makes an attempt to arrive the minds and hearts of his congregation were principally neglected. This e-book 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 obstacles of old philosophy, psychology, rhetoric, and theology. He examines the traditional perform of the 'cure of the soul' and charts its Christian appropriation by way of Augustine. the quantity deals its personal medicinal promise--the reordering of our modern realizing of early Christianity and its advanced organization with classical culture." --John Peter Kenney, St. Michael's College
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Additional resources for Augustine and the cure of souls : revising a classical ideal
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. ”76 Socrates claims that without such knowledge this rhetoric is nothing other than flattery, where orators are akin to mere pastry chefs catering to the tastes of the crowds.
62 The classical sources employed from the third chapter forward will be limited to sources that can be shown to be ones of which Augustine was directly aware, primarily Cicero, Seneca, and Ambrose supplemented by portions of Plotinus. All of these contain suﬃcient material for Augustine to have assimilated psychagogic traditions. In the very sources that Augustine himself read, therefore, it is possible to trace philologically the use of the characteristic vocabulary of the psychagogic traditions he inherited such as the stock metaphors used to describe the process of reforming the soul drawn from medicine and athletic training and the particular use of terms to refer to sources of belief such as rumor, opinion, truth, rhetoric, and philosophy as well as the vocabulary related both to the function of beliefs and to methods that aim to bring about a harmony between beliefs and deeds.
119 The philosophical use of rhetoric outlined in the Phaedrus clarifies the role of speech in the spiritual guidance found in other Platonic dialogues. For example, Plato’s enlightened philosophers do not emerge from the cave to remain where they can see reality as it truly is. ”120 Each philosopher is told, “You must go down to live in the common dwelling place of the others and grow accustomed to seeing in the dark. When you are used to it you will see vastly better than the people there. ”122 Plato commends instead a gentle guidance that redirects human eyes toward the light.