Augustine: A Very Short Introduction (Very Short by Henry Chadwick

By Henry Chadwick

Augustine was once arguably the best early Christian thinker. His teachings had a profound impact on Medieval scholarship, Renaissance humanism, and the non secular controversies of either the Reformation and the Counter-Reformation.

Here, Henry Chadwick locations Augustine in his philosophical and spiritual context and lines the background of his impression on Western notion, either inside and past the Christian culture.

A convenient account to 1 of the best non secular thinkers, this Very brief advent is either an invaluable consultant for the one that seeks to grasp Augustine and a good better half for the one that needs to understand him larger.

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Extra resources for Augustine: A Very Short Introduction (Very Short Introductions)

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28 Hom. 7 in Eccl. 2; trans. Stuart George Hall, Gregory of Nyssa: Homilies on Ecclesiastes (Berlin and New York: Walter de Gruyter, 1993), 118). 1 Simplicity and the Problem of Contradiction: Ptolemy and the Legacy of Marcion It is a commonplace of modern Christian thought that calling God simple is impossible for Christians, given the scriptural portrayal of God as active. How could an entirely simple being act in the ways described, or indeed at all? Christopher Stead raised this objection, as discussed in the Introduction; one could multiply examples.

Ptole´me´e: Lettre a` Flora. 2nd edn. SC 24 (Paris: Cerf, 1966). One should consult the critical remarks on Quispel’s edition, translation, and commentary by Lo¨hr, ‘La Doctrine’, 180–4. 19 There has been some debate over Flora’s identity. R. M. Grant argued that this was a code name for the Christian church in Rome. ‘Notes on Gnosis’, VC 11 (1957): 145–51. This thesis has not met with scholarly approval. G. Lu¨demann, ‘Zur Geschicte des a¨ltesten Christentums in Rom. I. Valentin und Marcion II.

22 Simplicity and the Problem of Contradiction So too with God: to say God is simple is to say that, where one reads in scripture of activities discordant with what one ‘knows’ of God, one must either reinterpret them in such a way that they are not contradictory with what one ‘knows’ or ascribe them to a different agent from God. This ‘agent’ could be called a second God or God’s Word, Wisdom, or Son: such an entity was not necessarily held to violate monotheism in the late ancient world. 6 Simplicity in the sense we are concerned with now is closely associated with uniformity and purity.

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