The Confessions of Saint Augustin

Bio of Saint-Augustin

Augustine, who was born and raised at Thagaste, in eastern Algeria (then part of the Roman Empire), describes his boyhood surroundings as “wrong.” He portrays college as a questionable site of discovery, focused toward material rather than spiritual aspirations. Augustine leads a libertine life, indulges in sexual experiences, and lives according to the principles of incorrect perspectives (particularly Manichaeism) as a student in Thagaste, then at Carthage. Nonetheless, this phase is seen as a teaching, a lesson, demonstrating how earthly life leads to the Soul’s damnation.

At the same time, the young Augustine uncovers Neoplatonism, which will undoubtedly have a profound influence on him – the Admissions are perhaps one of the most masterful expressions of the intellectual syncretism in between Catholic theology and neo-Platonic guidance.

Augustine will transform definitively to Catholicism in Milan, living simply and in sexual abstinence.

The Confessions will trace his autobiographical journey, the unifying motif of redemption: Augustine sees his course to God as an example for all of humankind, which needs to rely on God. The term “confession” thus refers both to guilt and an act of praise.

Evaluation of the work Les Confessions

Neo-Platonism has its origins in Platonism. Among the pillars of Platonism is its idea of the presence of an ontological dualism: the visible and tangible forms of the physical world are based upon immaterial designs, called forms or ideas. Simply put, the genuine is structured in 2 orders: the reasonable and the apprehensible. Sensitive forms are short-term, unstable, and incomplete, while optimal types are everlasting, perfect, and immutable. Platonism, therefore, creates a power structure in between these two orders:

• Eternity transcends temporality.
• Unity is superior to division.
• The immaterial is superior to the material.

In Platonism, the short-term physical world lived in by humankind is just an imperfect model of an ideal and infinite world that can be perceived only by the intellect and not by the denses.

The neo-Platonic theorist Plotinus and his disciple Porphyry produced, from Plato’s theoryt, a full-fledged cosmology. In the Enneads, Plotinus suggested a supreme divine being with three elements. The “One” is a transcendent, inexpressible being. He is magnificent power, the resource of all that exists. It is extensive and self-sufficient. Its power produces the Spirit. By contemplating the One, Knowledge generates concepts. The unity of one, as a result, overflows into division and also variety. These forms are translated right into the physical world by the innovative task of the Heart of the World.

In the immaterial world, the upper part of the Soul considers Knowledge, while in the product world, the lower part of the Spirit rules the physical kinds. According to Plotinus, the Heart, coming down from the immaterial into the material sphere, fails to remember part of its magnificent nature. All specific human hearts, for that reason, will return to the incredible world.

According to Augustine, all Catholic ideas are found in Neo-Platonism, other than the presence and acknowledgment of Christ.

Originally published on The philosophue. Read the original article.