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Importance of science to students
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Importance of science to students
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1. Augustine shows how the Truth itself is what defines all other truths. The Truth is God, and he is all truth and understanding of that truth. Without the Truth, there is no standard of any other truth. It’s kind of like when all tissues become known as “kleenex.” Kleenex is a popular brand of tissue, and has become the term for what it is. God can be called the term for what He is-Truth.
2. Augustine believed that God wished for humans to know math and astronomy, but that he also wants us to know Him. It was a good, and admirable to know these things, but which was more important, Augustine says that o know God is the most important, and to know math and astronomy second, but the best possible would be for one to know both so that we can know God but also understand some of the
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Augustine explains that nothing should be believed simply because it is put in fancy words, nor should something be ignored because it is in basic terms or stuttered. Truth has nothing to do with the words that describe it, rather it has to do with content and that is what people should listen to. Words can often influence what people deem as truth, they can enchant ones thinking.
4. When Augustine did not believe in Christ’s death and resurrection, he says that his spiritual death (disbelieving soul) was very true, and in accordance, as he did not believe, Christs ability to die and be brought back to life through himself was (seemed) false. Because the spiritual life that Augustine lived was not based upon Christs, was therefore false. But Christs DID die and rise again which is very true and because we know this to be true we can understand how false Augustine’s spiritual life was.
5. Ambrose: A bishop, who took Augustine in and taught him of God and his love, and brought him to Jesus. He was kind and although was widely known and thought of a great teacher, was also meant as a good father and friend to those who needed it. Taught doctrine of salvation, and the “good
Augustine remarks that he sees man as seeking what gives him glory rather than what brings glory to God. When talking about self Augustine shares that he enjoyed studying Latin in school simply because it came easy to him, not because it brought glory to God. As he grew, he was, in the eyes of his society, an upstanding citizen, he did nothing inherently wrong. However, Augustine believes he did considerable wrong; rather than living for and seeking after the Lord, he was living for and seeking after his own desires. These claims exemplify mankind’s tendency to turn its back on its beliefs and the One in whom they
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.
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.
...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.
A foundational belief in Christianity is the idea that God is perfectly good. God is unable to do anything evil and all his actions are motives are completely pure. This principle, however, leads to many questions concerning the apparent suffering and wrong-doing that is prevalent in the world that this perfect being created. Where did evil come from? Also, how can evil exist when the only eternal entity is the perfect, sinless, ultimately good God? This question with the principle of God's sovereignty leads to even more difficult problems, including human responsibility and free will. These problems are not limited to our setting, as church fathers and Christian philosophers are the ones who proposed some of the solutions people believe today. As Christianity begins to spread and establish itself across Europe in the centuries after Jesus' resurrection, Augustine and Boethius provide answers, although wordy and complex, to this problem of evil and exactly how humans are responsible in the midst of God's sovereignty and Providence.
...unconditional love for God. Once Augustine converts, he attains the purest form of love and it is solely reserved for God.
Augustine believed that the pursuit of wisdom without recognizing the importance and the power of God was useless. In his view it was a sin for a man to have that much pride and arrogance about his own intellect. Augustine recalled that as a very young man he himself succumbed to excessive pride. He fervently desired the recognition and prestige that came with being an accomplished rhetorician. He “squandered the brains [God] gave [him] on foolish delusions.” (I, 37)
Later, after much study and introspection, Augustine discovers that he has been mistaken in attributing a physical form to God. Yet, he still presses on to reconcile his mind to the true precepts of Christian ideology. But what does he...
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...
..., the closer he was really moving toward God. He began to realize that God is all good, so nothing he creates will be of evil. “God does not create evil but it is of the world” (Augustine 230-31). Once he took responsibility for his personal life and spiritual walk, Augustine began to uncover the truths to his life. He reveals one must take responsibility for their actions and confess to develop a stronger connection with God. He then comprehends; God allows bad things to happen in your life to show you that you need him. Evil is not a lesser good, but it is a reflection of ones moral well-being. In order for one’s well being to be saved one must confess their sins to Christ.
For Plato it is the Good, for Augustine it is God. Although their worldviews share this similarity, the central points have a different role, exist in different ways, and are attained reversely. The Good is what gives truth and knowledge, where God gives forgiveness and salvation. God exists as a being, where the Good does not. Lastly, the Good an individual must seek, whereas God is the one that seeks the individual. Worldview is very powerful in shaping who a person is. One’s worldview provides meaning for life. A worldview is not something that appears in one’s life or is automatically obtained, it is something that is developed throughout life. It is important to recognize what one’s personal worldview is and also be open to other views, for the learning of other worldviews often strengthens one’s own
During Augustine lifetime, he thinks about everything in his life. Further, he also tries to make sense of his
Two philosophers of varying medieval periods, Augustine and Avicenna, similarly suggest that human understanding is necessary to facilitate self-awareness and self-understanding. In this paper, I will first discuss Augustine’s, then Avicenna particular views of self-knowledge, and how both philosophers attribute understanding to their claims about self-awareness.
Throughout the evolution of philosophic thought, there have been many different views on the relationship of mind and body. The great philosopher Plato and the Neoplatonists held the belief that man's body is merely a prison of his soul, but St. Augustine later refutes this with his idea of the disembodied soul. He distinguishes between the concept of the physical form and the spiritual soul, and he argues that humankind can be redeemed because of the God spirit contained in the intellectual soul. This intellectual soul is not an inseparable part of the body, as St. Thomas Aquinas postulates. Instead, this soul is indeed the higher part of man, the state and well-being of man depends upon its stability.
For instance, Augustine addresses the concept of being forced to learn versus having the will to learn. He mentions how easy it was for him to learn Latin, which he learned without being forced by punishment, than to learn Greek, which he was forced to do. Augustine states “I learnt Latin without the threat of punishment from anyone forcing me to learn it.” (Confessions 1.23). He further explains the result of learning in such a way when he concludes “this experience sufficiently illuminates the truth that free curiosity has greater power to stimulate learning than rigorous coercion.” (Confessions 1.23). These examples depict some of Augustine's views on education and the values of learning. Essentially, he argues that if one is forced to learn something, they will learn it much more slowly than by having the will to learn it. Ideally, coercion should not be needed as a reason to learn because a student should have the motivation to do so. However, despite the concept of having the will to learn versus being forced to learn, Augustine concedes that without some method of order, the curiosity to learn would not be directed. In this instance, Augustine turns his attention toward the one he reveres the most: God. Augustine “the free-ranging flux of curiosity is channeled by discipline under your laws” (Confessions 1.23). “Let me, my God, say something about the intelligence which was your gift to me [that] I wasted on follies” (Confessions