Monday, 19 April 21
We need to set up names for ourselves. How about Ms. Cointoss for me and Mr. Randy Sample for you?
1503 hrs. That's funny -- Cointoss and Randy Sample. Any other characters?
No. Just the two of us. You are my companion-in-the-moment. You have no other companions in the story.
1508 hrs. Do you have any companions?
All off stage, so to speak.
1510 hrs. We could make it a stage play then, similar to Wilder's Our Town.
I prefer we write it as a book otherwise titled, Dialogues.
1538 hrs. Plato's Dialogues don't fit as a model, that's for sure. Confessions by St. Augustine might, though.
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Confessions (Augustine)
From Wikipedia, the free encyclopedia
Confessions (Latin: Confessiones) is an autobiographical work by Saint Augustine of Hippo, consisting of 13 books written in Latin between AD 397 and 400.[1] The piece outlines Saint Augustine's sinful youth and his conversion to Christianity. Modern English translations are sometimes published under the title The Confessions of Saint Augustine to distinguish the book from other books with similar titles. Its original title was Confessions in Thirteen Books, and it was composed to be read aloud, with each book being a complete unit.[2]
Confessions is generally considered one of Augustine's most important texts. It is widely seen as the first Western Christian autobiography ever written (Ovid had invented the genre at the start of the first century AD with his Tristia) and was an influential model for Christian writers throughout the Middle Ages. Professor Henry Chadwick wrote that Confessions will "always rank among the great masterpieces of western literature."[3]
Summary
The work is not a complete autobiography, as it was written during Saint Augustine's early 40s, and he lived long afterward, producing another important work, The City of God. Nonetheless, it provides an unbroken record of his development of thought and is the most complete record of any person from the 4th and 5th centuries. It is a significant theological work featuring spiritual meditations and insights.
In work, Augustine writes about how he regrets having led a sinful and immoral life. He discusses his regrets for following the Manichaean religion and believing in astrology. He writes about his friend Nebridius's role in helping to persuade him that astrology was not only incorrect but evil and Saint Ambrose's role in his conversion to Christianity. The first nine books are autobiographical, and the last four are commentary and significantly more philosophical. He shows intense sorrow for his sexual sins and writes on the importance of sexual morality. The books were written as prayers to God, thus the title, based on the Psalms of David, and it begins with "For Thou hast made us for Thyself, and our hearts are restless till they rest in Thee."[4] The work is thought to be divisible into books which symbolize various aspects of the Trinity and trinitarian belief.
Outline (by the book)
1. His infancy and boyhood up to age 14. Starting with his infancy, Saint Augustine reflects on his personal childhood to draw universal conclusions about the nature of infancy: the child is inherently violent if left to its own devices because of Original Sin. Later, he reflects on choosing pleasure and reading secular literature over studying Scripture, choices which he later comes to understand as ones for which he deserved the punishment of his teachers. However, he did not recognize that during his childhood.
2. Augustine continues to reflect on his adolescence, during which he recounts two examples of his grave sins that he committed as a sixteen-year-old: the development of his God-less lust and the theft of a pear from his neighbor's orchard, despite never wanting for food. In this book, he explores why he and his friends stole pears when he had many better pears of his own. He explains his feelings as he ate the pears and threw the rest away to the pigs. Augustine argues that he most likely would not have stolen anything had he not been in the company of others who could share in his sin.
3. He begins the study of rhetoric at Carthage, where he develops a love of wisdom through his exposure to Cicero's Hortensius. He blames his pride for lacking faith in Scripture, so he finds a way to seek the truth regarding good and evil through Manichaeism. At the end of this book, his mother, Monica, dreams about her son's re-conversion to Catholic doctrine.
4. Between the ages of 19 and 28, Augustine forms a relationship with an unnamed woman who, though faithful, is not his lawfully wedded wife, with whom he has a son, Adeodatus. At the same time that he returned to Tagaste, his hometown, to teach, a friend fell sick, was baptized in the Catholic Church, recovered slightly, then died. The death of his friend depresses Augustine, who then reflects on the meaning of love of a friend in a human sense versus love of a friend in God; he concludes that his friend's death affected him severely because of his lack of love in God. Things he used to love become hateful to him because everything reminds him of what was lost. Augustine then suggests that he began to love his life of sorrow more than his fallen friend. He closes this book with his reflection that he had attempted to find truth through the Manicheans and astrology, yet devout Church members, who he claims are far less intellectual and prideful, have found truth through greater faith in God.
5. While Saint Augustine is aged 29, he begins to lose faith in Manichean teachings, which starts when the Manichean bishop Faustus visits Carthage. Augustine is unimpressed with the substance of Manichaeism, but he has not yet found something to replace it. He feels a sense of resigned acceptance to these fables as he has not yet formed a spiritual core to prove their falsity. He moves to teach in Rome, where the education system is more disciplined. He does not stay in Rome for long because his teaching is requested in Milan, where he encounters Ambrose's bishop (Saint Ambrose). He appreciates Ambrose's style and attitude, and Ambrose exposes him to a more spiritual, figurative perspective of God, which leads him into a position as catechumen of the Church.
6. The sermons of Saint Ambrose draw Augustine closer to Catholicism, which he begins to favor over other philosophical options. In this section, his personal troubles, including ambition, continue, at which point he compares a beggar, whose drunkenness is "temporal happiness," with his hitherto failure at discovering happiness.[5] Augustine highlights the contribution of his friends Alypius and Nebridius in his discovery of religious truth. Monica returns at the end of this book and arranges a marriage for Augustine, who separates from his previous wife, finds a new mistress, and deems himself a "slave of lust."[6]
7. In his mission to discover the truth behind good and evil, Augustine is exposed to the Neoplatonist view of God. However, he finds fault with this thought because he thinks that they understand the nature of God without accepting Christ as a mediator between humans and God. He reinforces his opinion of the Neoplatonists through the likeness of a mountain top: "It is one thing to see, from a wooded mountain top, the land of peace, and not to find the way to it [...] it is quite another thing to keep to the way which leads there, which is made safe by the care of the heavenly Commander, where they who have deserted the heavenly army may not commit their robberies, for they avoid it as a punishment."[7] From this point, he picks up the works of the apostle Paul who "seized [him] with wonder."[8]
8. He further describes his inner turmoil on whether to convert to Christianity. Two of his friends, Simplicianus and Ponticianus, tell Augustine stories about the conversions of Marius Victorinus and Saint Anthony. While reflecting in a garden, Augustine hears a child's voice chanting, "take up and read."[9] Augustine picks up a book of St. Paul's writings (codex Apostoli, 8.12.29) and reads the passage it opens to, Romans 13:13–14: "Not in revelry and drunkenness, not in debauchery and wantonness, not in strife and jealousy; but put on the Lord Jesus Christ, and as for the flesh, take no thought for its lusts."[10] This action confirms his conversion to Catholicism. His friend Alypius follows his example.
9. In preparation for his baptism, Augustine concludes his teaching of rhetoric. Saint Ambrose baptizes Augustine along with Adeodatus and Alypius. Augustine then recounts how the church at Milan, with his mother in a leading role, defends Ambrose against the persecution of Justina. Upon his return with his mother to Africa, they share a religious vision in Ostia. Soon after, Saint Monica dies, followed soon after by his friends Nebridius and Verecundus. By the end of this book, Augustine remembers these deaths through the prayer of his newly adopted faith: "May they remember with holy feeling my parents in this transitory light, and my brethren under Thee, O Father, in our Catholic Mother [the Church], and my fellow citizens in the eternal Jerusalem, for which the pilgrimage of Thy people sighs from the start until the return. In this way, her last request of me will be more abundantly granted her in the prayers of many through these my confessions than through my own prayers."[11]
10. Augustine shifts from personal memories to introspective evaluation of the memories themselves and of the self as he continues to reflect on the values of confessions, the significance of prayer, and the means through which individuals can reach God. Through both this last point and his reflection on the body and the soul, he arrives at a justification for the existence of Christ.
11. Augustine analyzes the nature of creation and of time as well as its relation with God. He explores issues surrounding presentism. He considers three kinds of time in the mind: the present concerning past things, which is the memory; the present concerning things that are present, which is contemplation; and the present for things that are in the future, which is expected. He relies on Genesis, especially the texts concerning the creation of the sky and the earth, throughout this book to support his thinking.
12. Through his discussion of creation, Augustine relates the nature of the divine and the earthly as part of a thorough analysis of both the rhetoric of Genesis and the plurality of interpretations that one might use to analyze Genesis. Comparing the scriptures to spring with streams of water spreading over an immense landscape, he considers that there could be more than one true interpretation, and each person can draw whatever true conclusions from the texts.
13. He concludes the text by exploring an allegorical interpretation of Genesis, through which he discovers the Trinity and the significance of God's creation of man. Based on his interpretation, he espouses the significance of rest as well as the divinity of Creation: "For, then shalt Thou rest in us, in the same way, that Thou workest in us now [...] So, we see these things which Thou hast made because they exist, but they exist because Thou seest them. We see, externally, that they exist, but internally, that they are good; Thou hast seen them made, in the same place where Thou didst see them as yet to be made."[12]
Purpose
Confessions were not only meant to encourage conversion, but they offered guidelines for how to convert. Saint Augustine extrapolates from his own experiences to fit others' journeys. Augustine recognizes that God has always protected and guided him. This is reflected in the structure of the work. Augustine begins each book within Confessions with a prayer to God. For example, both books VIII and IX begin with "you have broken the chains that bound me; I will sacrifice in your honor."[13]Because Augustine begins each book with a prayer, Albert C. Outler, a Professor of Theology at Southern Methodist University, argues that Confessions is a "pilgrimage of grace [...] [a] retrac[ing] [of] the crucial turnings of the way by which [Augustine] had come. And since he was sure that it was God’s grace that had been his prime mover in that way, it was a spontaneous expression of his heart that cast his self-recollection into the form of a sustained prayer to God."[14] Not only does Confessions glorify God, but it also suggests God’s help in Augustine’s path to redemption.
Written after the legalization of Christianity, Confessions dated from an era where martyrdom was no longer a threat to most Christians, as was the case two centuries earlier. Instead, a Christian’s struggles were usually internal. Augustine clearly presents his struggle with worldly desires such as lust. Augustine’s conversion was quickly followed by his ordination as a priest in 391 CE and then his appointment as bishop in 395 CE. Such rapid ascension certainly raised criticism of Augustine. Confessions were written between 397–398 CE, suggesting self-justification as a possible motivation for the work. With the words "I wish to act in truth, making my confession both in my heart before you and in this book, before the many who will read it" in Book X Chapter 1,[15] Augustine both confesses his sins and glorifies God through humility in His grace, the two meanings that define "confessions,"[16] to reconcile his imperfections not only to his critics but also to God.
Hermeneutics
St. Augustine suggested a method to improve the Biblical exegesis in the presence of challenging passages. Readers shall believe all the Scripture is inspired by God and that each author wrote nothing in which he didn't believe personally or that he believed to be false. Readers must distinguish philologically, and keep separate, their own interpretations, the written message, and the originally intended meaning of the messenger and author (in Latin: intention).[17]
Disagreements may arise "either as to the truth of the message itself or as to the messenger's meaning" (XII.23). The truthfulness of the message itself is granted by God, who inspired it to the extensor and who made possible the transmission and spread of the content across centuries and among believers.[17]
In principle, the reader cannot ascertain what the author had in mind when he wrote a biblical book. Still, he has the duty to do his best to approach that original meaning and intention without contradicting the letter of the written text. The interpretation must stay "within the truth" (XII.25) and not outside it.[17]
Audience
Much of the information about Augustine comes directly from his own writing. Augustine’s Confessions provide significant insight into the first thirty-three years of his life. Augustine does not paint himself as a holy man but as a sinner. The sins that Augustine confesses are of many different severities and of many different natures, such as lust/adultery, stealing, and lies. For example, in the second chapter of Book IX, Augustine references his choice to wait three weeks until the autumn break to leave his teaching position without causing a disruption. He wrote that some "may say it was sinful of me to allow myself to occupy a chair of lies even for one hour." [18]. In the introduction to the 1961 translation by R.S. Pine-Coffin, he suggests that this harsh interpretation of Augustine’s own past is intentional. His audience sees him as a sinner blessed with God’s mercy instead of as a holy figurehead.[19] Because the sins Augustine describes are of a rather common nature (e.g., the theft of pears when a young boy), these examples might also enable the reader to identify with the author and make it easier to follow Augustine's footsteps on his personal road to conversion. This identification is an element of the protreptic and paraenetic character of the Confessions.[20][21]
Due to the nature of Confessions, it is clear that Augustine was not only writing for himself but that the work was intended for public consumption. Augustine’s potential audience included baptized Christians, catechumens, and those of other faiths. In his book The Body and Society, Peter Brown writes that Confessions targeted "those with similar experience to Augustine’s own."[22] Furthermore, with his background in Manichean practices, Augustine had a unique connection to those of the Manichean faith. Confessions thus constitute an appeal to encourage conversion.
Selected and edited from Wikipedia
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You looked into other sources but found none of your likings.
2128 hrs. What questions would Socrates, Plato, and Aristotle ask in such a dialogue as this? What questions would modern philosophers ask?
What questions would a guardian angel named Cointoss ask a dead man, is more to the point.
2200 hrs. Then the question is, "Who was I"?
And now dead, who are you still? Post, and send to Fritz.
