It is mentioned in the Qur’an that “those who believe (in the Qur’an), and those who follow the Jewish (scriptures), and the Christians and the Sabians… Shall have their reward with their Lord” (2:62) which implies that all who believes in the Abrahamic religion, follow the holy books, and believe in Allah shall be rewarded, for all the Abrahamic religion is derived from the same source; Abraham and believes in the same God. Through the eyes of a Muslim, there are core fundamentals that define whether a person is favorable as one of the “People of the Book.” Although Augustine presents many similar view of religion as Islam, Mohammed will not be that favorable in considering Augustine as one of the “people of the book” simply because the basic fundamentals of Augustine’s beliefs do not coincide with Islam. The deification of Jesus, for example, is a strikingly contrasted view compared to what the Qur’an states. Another example would be his decision to abandon his professorship in rhetoric and instead just serve god. Lastly, he also presents a view that it is more favorable for a man of a higher stature to convert than a normal person, which is clearly not the case with Islam.
One of the core fundamental beliefs of Augustine that do not coincide with Islamic view of religion is the deification of people or objects; it is considered blasphemous to consider another entity besides Allah as God. Throughout the book, Augustine made remarks of how he feels about Christ as a part of god, whereas in Islam such a view does not exist. “He grew afraid that Christ might deny him before his angels if he were ashamed to confess Christ before men” (Augustine, 8, 160). This line can be interpreted as a fact that Augustine sees Jesus as a deity wi...
... middle of paper ...
...sus, which is explicitly stated in the Qur’an to not worship anything but Allah. Jesus is merely an apostle just like Muhammad, and should be treated as such. Lastly, he also exhibit signs that he believes men of higher stature and status should be celebrated more if he converts, whereas one of the basic foundation embraced by “The People of the Book” is that all of mankind is created equal. Social status and wealth means nothing in the face of god; only faith and good deeds can raise a person’s status in the eyes of god. As such, the conversion of Victorinus should not be treated differently than the conversion of a common citizen. All these contradiction in the basic principles in which Augustine believes in is the reason why if Muhammad were to judge Augustine, he would be quite critical and not so favorable in considering him as one of the “People of the Book.”
...e so it may be fabrication or mayhap truly be Godly intervention Augustine had opened up to a passage that had told him to discard his lust for flesh and put on Jesus Christ. This was the last sign that he needed and Augustine converts immediately.
St. Augustine’s Confessions is written through the Christian perspective of religion. Christianity is founded on the idea that there is one God who oversees all actions. Though all actions are observed by a higher power, God instills in us a free will. As Christians we are free to make our own decisions whether right or wrong. In his Biography St Augustine expresses that he feels like a sinner. He struggles with the fact that he is a thrill seeker. He loves to watch blood sports. He watches gladiators fight to the death and commit murder. Not only does he watch, but he enjoys observing these acts. He is also expressing his sins in his biography when he writes about stealing, which is another sin. He steals pears for fun. St Augustine doesn’t even eat the pears he steals, but throws them to the pigs to eat. Through the story St Augustine struggles interna...
After reading St. Augustine’s book it seemed to me that he had very little interest in politics as a whole, but he did seem to have a a great interest on the moral problems that plagued them. The books that make up this work come from one of his previous works entitled, The City of God, in which Augustine discusses many different aspects of the city. Augustine’s view of Christianity in regard to politics was due to the moral decline of the Roman Empire and the effect of this decline on the still faithful Christians. Augustine blamed the pagan gods and their lack of concern for the moral character which defined those who worshiped them. He also makes a reference to Plato’s Republic, in regards to the way Plato wanted to banish the poets from his city in speech. Augustine also felt that there should be strong censorship of the poets when writing about the gods because they made fools out of them. Augustine is also very concerned with the amount of people who in past invasions of their homelands escaped by lying about being Christians and then turned their backs on Christ when the danger had subsided. Augustine’s work also raises the question of why mercy is extended to the pious and ungrateful. Augustine responds by reminding everyone that, “The sun rises upon the good and evil, and the rains fall upon the just and the unjust.” The book also discusses Gods patience with humans and how the choice to repent ones sins lies within the man. He tells how some will recognize...
St. Augustine said in the beginning of this chapter, “My desire was not to be more certain of you but to be more stable in you (pg. 133).” One remaining thing that was preventing him from converting is becoming a member of the Church. St. Augustine now possessed a good understanding of God and the perception of evil and considered himself on the path of Christianity, but was still unable to get past becoming a full member of the church. When talking to Simplicianus one thing resonated within St. Augustine that he had said, “I shall not believe that or count you among the Christians unless I see you in the Church of Christ (pg. 136).” St. Augustine was ready to believe in Christ, but was looking for a reason, something that would push him over the edge to devoutly follow Christ and leave his last doubts in the past. He still struggled with the desires of his flesh and the desires of the spirit and has continued to try and find rest in this struggle. Not long after his conversation with Simplicianus he meets with another friend Ponticianus. He tells St. Augustine a story about two men, friends of his, who went on a trip to a monastery and during their trip their eyes were opened and both came to Christ and began to serve him from that moment on.
However, this was different compared to Constantine who converted to Christianity and evangelized people to convert to Christianity as well. Constantine ruled as emperor from 306-337 A.D. and was the first Christian emperor of the time and credited
Constantine I (February 27, 280 C.E.- May 22, 337 C.E.), also known as Constantine the Great, was the first Roman emperor to not only abolish persecution of Christians, but he was also the first to convert to Christianity in 312 A.D. Around 200 years later, in 496 A.D. Clovis I (466 C.E.- 511 C.E.), the King of the Franks, converted to Christianity, in which he was called a “new Constantine” . Constantine and Clovis’ reign through Christianity were alike in the way that they decided to convert. However, the two emperors were different in their commitment to God and their impacts on the church and state.
Augustine and Plato differentiated in religion and views, such as divinity of God or a divine goodness. Plato believed in divine goodness. Considering the time in which he lived, it made sense that he did not want to believe in a divine God, because he was trying to use logic to explain things, instead of blaming the Greek gods. Although they are different, they have similarities that allow their teachings to be closely studied with each other. They both believed in the concept of divinity. They also were passionate about spreading knowledge. Both of these famous philosophers thought it was important to encourage independent thought and
Augustine, in Book VII of the Confessions, determines Christianity and the Platonists have many similarities, as well as many differences. Behind all the differences, are the notions of humility and grace that are found within Christianity but not found within the Platonist’s ideology. Even though he affirms the truths in Christianity, Augustine has a hard time fully pursuing God because of the habits that he has formed throughout his life. He realizes that having the will to follow God is not enough for his will to actually follow God. Augustine discovers that through transformation and development it is possible to fully follow God. With all these observations, it is important to realize that the main differences between Christianity and the Platonists are the
Augustine’s long road to becoming a Christian started when he first became interested in philosophy. This happened in Carthage in the year 372 AD. It was at this time that he read Cicero’s Hortensius.This writing, which explained the search for true wisdom, the pursuit of truth for life, and how people should live that led Augustine to search for a religion or way of life that he could be at comfort with.
St. Augustine is a man with a rational mind. As a philosopher, scholar, and teacher of rhetoric, he is trained in and practices the art of logical thought and coherent reasoning. The pursuits of his life guide him to seek concrete answers to specific questions. Religion, the practice of which relies primarily on faith—occasionally blind faith—presents itself as unable to be penetrated by any sort of scientific study or inquiry. Yet, like a true scientist and philosopher, one of the first questions St. Augustine poses in his Confessions is: “What, then, is the God I worship” (23)? For a long time, Augustine searches for knowledge about God as a physical body, a particular entity—almost as if the Lord were merely a human being, given the divine right to become the active figurehead of the Christian religion.
7-12- Again Augustines thoughts on God reflect that of the religious teachings of his day, namely those of the Neoplatonists. For example he refuses to speculate on how the soul joins the body to become an infant and even follows Plato when he suggests that this life could possibly be some kind of “living death”. He then goes into an examination of his infancy, which he depicts as a quite pitiful state. He described himself as a sinful and thoughtless creature who made demands on everyone, wept unceasingly, and gave everyone a hard time that took care of him. Though very brutal in his self examination, he later states that he does not hold himself accountable for any of these sinful acts because he simply can’t remember them.
Although Augustine grew up knowing about Christianity, as his mother, Monica, was a devout Christian, he spent much of his early years indulging in worldly pleasures until finally converting to Christianity at the age of 32. This is unlike Perpetua in the fact that she became a member of the faith at a young age, against her father’s wishes while Augustine chose to rebel against Christianity. The fact that Augustine’s mother was a Christian who urged him to also convert is also contrasting from Perpetua’s story, as is apparent by Monica’s reaction upon her son telling her that he is no longer a Manichee, but still not a Christian. In Augustine’s words, “she did not leap for joy . . . for which she wept over me as a person dead but to be revived by you [God].” Therefore, Monica was saddened by the fact that her son was not a Christian, while Perpetua’s father was distraught over the opposite, her decision to be a Christian. Once Augustine had finally converted to Christianity, he interpreted his faith differently than Perpetua had. He believed that God is good and humans are also by nature good, but that “free will was the cause of our doing ill.” To him, being a Christian meant that he must not use his free will for evil, that he must resist the urge of temptation and follow God’s path of goodness. While Augustine believed in sacrificing desires of the flesh for God, there was no emphasis in his time on giving up his life for his religion as it was in Perpetua’s. These dissimilar qualities between the lives of Perpetua and Augustine are the effect of Christianity’s movement from a secretive, minority faith to a legitimate, national
Aurelius Augustinius, St. Augustine, was born in 354 A.D. in Tagaste, a town in North Africa. Born just over a century before the fall of Rome, Augustine would live his entire life within the Roman empire. Augustine was a great Christian thinker and wrote numerous works which survive today, and offer us a vivid glimpse into the period. His works and thoughts on Christ, the nature of God, the role of the Church, and myriad other topics, shaped much of medieval thought. He would remain a major influence for 1000 years after he died. Two of his works stand out as possibly the most important of his writings: City of God, and Confessions. Augustine's Confessions is the first ever autobiography. In his Confessions, Augustine outlines his life and path toward Christianity and the Grace of God. Augustine was born into a Christian household but did not convert to Christianity until he was 32. In Confessions, he traces his spiritual journey of enlightenment through four stages. His religious conversion began with his exposure to Classical philosophy and progressed through a period of involvement with the gnostic Christian sect of the Manichees. The road to conversion passes through Milan, where Augustine meets Bishop Ambrose of Milan, and culminates with a miraculous happening which allows Augustine to take the final step to complete conversion. With his account of internal resurrection, and a personal relationship with God, the journey which Augustine relates typifies the attraction to Christianity which so many people felt during the latter period of the Roman empire.
Saint Augustine, born Aurelis Augustinus, was an influential and great philosopher and theologian of early times. He was considered the most important of the Latin Church Fathers. His writings of sermons gained fame, notably Confessions and his Treatise City of God. Through his work he helped distinguish the church in Western Europe from the church that it had reformed elsewhere.
... hand, a love which is holy: agape, unselfish love, and on the other hand a love which is unholy: distorted love of self; selfishness. Augustine clearly acknowledged unselfish love, which is holy love, the love of God. Augustine’s philosophy of love of self is defined as self-seeking and egotistical. The two self-loves are entirely divergent. One is self-giving, selfless, self-sacrificing, and the other is self-centered. One builds up; the other idea of love is self-destructive. One turns to God, and the other turns away from God. In my opinion, I think it is almost impossible in today’s world to live in the way that Augustine accepts. Nevertheless, I can agree somewhat due to the fact that he referring towards an eternal life with God in a Christian sense of thinking. In our secular culture of today's culture, many more people are beginning to turn away from God.