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Read e-book online Augustine and the Disciplines: from Cassiciacum to PDF

By Karla Pollmann, Mark Vessey

Augustine and the Disciplines takes its cue from Augustine's thought of the liberal arts to discover the bigger query of ways the Bible turned the focal point of medieval tradition within the West. Augustine himself turned more and more conscious that an ambivalent angle in the direction of wisdom and studying was once inherent in Christianity. by way of dealing with the highbrow problem posed by way of this stress he arrived at a brand new idea of the way to interpret the Bible properly.

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Additional resources for Augustine and the Disciplines: from Cassiciacum to Confessions

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Friendship between aspiring rhetoricians was necessarily agonistic, since their education would have required them to engage in regular duels. And in an important passage Gregory acknowledges that he and Basil were competitors: a world of tensions is implicit in his claim that they overcame the pressure of phthonos, and each took delight in the other’s victory rather than his own (Or. 43. 25 Eunapius, VS 487 (ed. Wright, 484–6); Libanius, Ep. 390. 5. Competitive instincts clearly died hard: note how in Or.

23). Augustine and Gregory Nazianzen 45 58 demonstrate Basil’s omnicompetence. And then he caps it with yet another ‘discipline’ as his climax: all Basil’s other attainments counted for little beside his paideusis in e¯thos, which made nonsense of the mythological examples of rectitude. This is not a reference to advanced studies in moral philosophy, but a conflation (the more striking for its smoothness) of specific academic disciplines with their ethical context. Paideusis was a metaphor: Basil at Athens was a ship taking on its load, and when he had as full a cargo as could be crammed into his hold, it was necessary for him to sail for home (§24).

1–5. 35 Synesius, Ep. 54; at Ep. 136 he insists that Athens was honoured only by its bee-keepers. 36 Jerome, Comm. ad Galat. 2. 11. Augustine, Conf. 8. 2. 3 reports the statue of Marius Victorinus (cf. Jerome, Chron. a. 353); Eunapius, VS 492 (ed. 343; cf. Libanius, Ep. 278. Augustine and Gregory Nazianzen 37 over the schools of Carthage; whether the latter were selfconsciously second-rank. Augustine’s delusive dreams of better teaching conditions at Rome were fuelled, he says, by his friends (Conf.

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