By Colin Starnes
Augustine’s Conversion: A consultant to the Argument of Confessions I-IX by way of Colin Starnes
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Additional info for Augustine’s Conversion: A Guide to the Argument of Confessions I-IX
Here was rich content full of images with which he could easily sympathize — the wooden horse and its load of soldiers, Troy in flames, Dido killing herself for love, and the ghost of Creusa. All this seemed the very antithesis of the dull, dry and meaningless character of the elementary studies. " 'One and one is two, two and two are four' was truly a hateful jingle" (I,xiii,22),70 but Vergil was another story. 71 We might be inclined to say that, having started to apply himself to his schoolwork, he had left behind a certain childish irresponsibility and had made a step in the right direction.
This means that it is both a product of a divine truth and is related to that truth as its end. By its nature reason seeks the rational. It is therefore as wrong and futile to try to flee from the demands of our rational nature as it is to pervert the natural order to suit desires which come from our rational nature. Neither beast (a purely animal nature) nor angel (a purely rational nature), Augustine teaches that we sin equally when we will to be either. And the want of innocence — understood in its fullest sense — derives neither from the fact that we are animals nor from the fact that we are rational.
1). Whatever Salvian says, all Africans were not as unchaste as Augustine. , coeperat/curiositas 120/1-2). P. Brown (Augustine of Hippo: A Biography, Berkeley and Los Angeles, University of California Press, 1967, p. ' " The emperor Constantine, for example, had only been baptized on his deathbed (Eusebius, Vita Constantini IV, 61-62). Ambrose, born in Trier in 339, of a Christian family, was baptized, priested and made bishop all on the same day (1 or 7 December, 373) when he was 34 (see Solignac, BA, Vol.