By Robert Dodaro, George Lawless

Augustine of Hippo (AD 354-430) is arguably the main arguable Christian philosopher in heritage. His positions on philosophical and theological matters were the themes of excessive scrutiny and feedback from his lifetime to the present.
Augustine and his Critics gathers twelve experts' responses to trendy criticisms of his concept, masking: own and spiritual freedom; the self and God; sexuality, gender and the physique; spirituality; asceticism; cultural experiences; and politics.
Stimulating and insightful, the gathering bargains forceful arguments for missed ancient, philosophical and theological views that are in the back of a few of Augustine's so much unpopular convictions.

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DROBNER theological purposes in mind (such as ciu. 10 or trin. 4). It may seem that something similar could be claimed for Christians in general in terms of the role that Christ plays in their lives, but the important point in approaching Augustine must be the understanding that Christ is not so much an object of his speculation, but the source and method for his philosophical and theological thinking. Here it should be sufficient to recall the function of Christ as the interior teacher (magister interior), the knowledge and wisdom of God (scientia et sapientia dei) in Augustine’s illuminationist approach to knowledge.

274–80. van Bavel, Recherches sur la christologie de saint Augustin. L’humain et le divin dans le Christ d’après saint Augustin, Fribourg, Editions universitaires, 1954. 29 Dodaro, op. , p. 280. Hombert, Gloria gratiae. Se glorifier en Dieu, principe et fin de la théologie augustinienne de la grace, Paris, études augustiniennes, 1996. 31 Hombert, op. , p. 488. 3 36 4 PAUCIS MUTATIS VERBIS St. 1 That conjunction, however, which Nebridius found so pleasant and so edifying, has been a major problem for modern students of Augustine.

There are many instances where he quotes the same phrase several times and always a little differently, not changing the meaning but only the word order, or where he adds synonyms to suit his rhetoric or symbolism. It is probably impossible to establish the definitive ‘Augustinian Bible text’, but a complete list of his biblical quotations and their different forms would aid immensely those seeking to understand his theology, because his texts—as with those of virtually all the Fathers of the Church— are impregnated with biblical vocabulary, allusions and images that are often recognisable only if one knows precisely with which words he quoted different biblical phrases.

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