and as abundantly displayed in his other works, that gives structure and direction to his theology. It remains true that, as du Roy repeatedly observes, it was A.'s own experience of God, as recounted in conf. for not finding those solutions is often itself inadequately disenchanted in that sense. Where at the outset (e.g., at the time of which he writes here), satisfactory monovalent solutions were certainly what he sought, by the time at which he writes here a fruitful `disenchantment' 2 has supervened. Faith seeks understanding in A., with profound awareness that the search is unending but that awareness came slowly. ![]() gives voice, and to which he does not give satisfactory monovalent solutions (e.g., the dilemma of grace versus freedom: by `satisfactory' I mean a solution that would remove an issue from further debate among his heirs) are themselves reflections of this time of paradox in which A. ![]() The middle time is the time of paradox, and many of the perplexities to which A. was always a master of capturing in his words what many of his readers have had trouble retaining or expressing, the tension of the middle time between redemption and resurrection, between conversion and beatific vision. at 450-458) is correct to suggest that this paradox is responsible for constraining A.'s trinitarian thought within limits it might otherwise have transcended is another matter. The trinity is accessible to philosophical speculation, the incarnate redeemer is not. On his theory, it should be the mediator of God and man, Christ Jesus, who introduces us to the full triune deity but in practice (and du Roy shows how it is always this way for A.), it is the other way around. This approach is the reverse of what, on A.'s own terms, it should be. Then he began an ascent to a knowledge of the incarnate Christ, a knowledge not attained by the philosophers. comes, through reading the platonicorum libri, to a knowledge of the triune Godhead, a knowledge he may be thought to have shared on most essentials with some non-Christian philosophers. The book reflects a structure of A.'s thought that du Roy has patiently excavated. 8 relocates the inquiry on moral rather than intellectual terrain and finds resolution there the Christological uncertainties of Bk. What is surprising and unexpected, however, is that intellectual success proves so unsatisfactory. 7, and we should not hesitate to grant that the formulations achieved here are for the most part those that A. The search for `wisdom' dating to A.'s nineteenth year has been presented mainly as an intellectual inquiry. Christological Confusion: Turning to Paul.Reading the platonicorum libri 7.10.16 - 7.21.27.Problems of God and evil: A.'s state of mind 7.6.8 - 7.6.10.The central reading of the platonicorum libri and the `tentatives d'extase' that follow have been the object of much attention and controversy. ![]() The disease of curiositas is now brought to a crisis and largely cured. The Confessions of Saint Augustine, book 7 Book Seven
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