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Augustine's Conversion His Christian Faith Journey
Augustines the confessions essay journey of his conversion
Augustines the confessions essay journey of his conversion
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Recommended: Augustine's Conversion His Christian Faith Journey
In Confessions, St. Augustine tells his life story as his passage from sin to conversion and redemption. Augustine’s sins start from infancy and continue throughout his journey to come closer to God, ending with his baptism and conversion to Catholicism. Augustine views sin as an act that happens in the absence of good, and he confesses his sins to show his readers the great forgiveness of God. St. Augustine’s life story presents his sins of the body, for sin’s sake, emotional and intellectual issues, and worldly success in Confessions as a road to conversion and he expresses his views on how his sins ultimately bring him closer to God.
A large part of Augustine’s life before his baptism consisted of his sins of bodily pleasures, especially his sexual desires. Augustine comments on how his bodily pleasures may have started from a young age, because as a baby he “knew nothing more than how to suck (breast) and to be quietened by bodily delights, and to weep when I was physically uncomfortable” (Confessions 7). Although he does not remember his own infancy, he says that sucking on his nurse and mother’s breasts was a sin because it accounts for a bodily pleasure that could have led to sexual desires later on in life. While he seems to be acting as a natural baby who needs to be breast-fed, Augustine thinks that he and other babies commit a sin with this action. When Augustine reaches adolescence, his sexual desires spike as he fornicates with many women: “The single desire that dominated my search for delight was simply to love and to be loved” (Confessions 24). His bodily desires take up his teenage years, and he cannot see the difference between “love’s serenity and lust’s darkness” (Confessions 24). Right there, he is confessing ...
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... chooses to devote his time to God rather than his worldly success.
Even though St. Augustine confesses to committing many sins before he converts to Christianity, he sums up his feelings about desires in Confessions: “There is no reliable security except with you… Its wish would be that nothing be taken away, just as nothing can be taken from you” (Confessions 32). When he accepted God, he understood that his desires are nothing compared to God, who owns all these sins. Embracing God will fulfill his greatest desire; therefore not all desires are bad. He is trying to say that our desires should not lead to committing sins; instead they should lead to God. For a while, Augustine’s desires were a part of what stopped him from converting to Christianity, but in the end, his sins just led him to become closer to God, and ultimately be baptized and forgiven of his sins.
When reading ancient texts, they are often told through an omniscient point of view, such as The Odyssey or Gilgamesh, or they are written through another person’s perspective, such as The Republic. Confessions differs in that it is told from a first-person point of view, which makes it uniquely fascinating because we get to learn firsthand how Augustine’s actions, thoughts, and beliefs affected him. In comparison with the other, often mythical, texts, Augustine is a humanized perspective into the world—neither divine nor idolized; his story resembles that of many others as a man who grew to seek both conviction and resolution in his choices. The Confessions of Saint Augustine is, at its core, the journey of an everyman through his life—a concept not far removed from contemporary media. It is the culmination of his trials, tribulations, and efforts as a young man whose development influenced by the immense possibilities of the spiritual world that surrounded him.
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...
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.
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
Augustine. “Confessions”. The Norton Anthology of Western Literature. 8th ed. Vol. 1. New York: W.W. Norton, 2006. 1113-41. Print.
”1 He was already a steady believer in God and was ready to be baptized however he was kept from it and was influenced by the other people as they said “Let him be, let him do as he likes, he is not baptized yet.” Without the proper reinforcement and teaching he progressively strayed away from his beliefs and eventually lost himself in sin. This led to one of the most important incidents in Augustine’s childhood. Augustine spends more time lamenting on the time he had stolen the pears than he does with many of the other sins.... ...
Expanded and strengthened state private insurance companies are to be expected since more younger Texans enter the market thanks to the premium support. Texas can expect savings through more proper use of medical care, lower numbers in Medicaid, and savings from increased recipient cost sharing. Texas must refuse to comply with the new high-risk pools. There are many reasons Texas should not comply but the main reason is poor design. Currently, eighteen states have decided not to participate in these pools, Texas is undecided. Any person with a pre-existing medical disorder whom has been without insurance for six month will qualify. The law gave the Department of Health discretion in determining with conditions qualifies. Theoretically, the Department of Health could say the flu is a pre existing medical condition. If Texas does not refuse to comply with these pools it is only a matter of time before the demand will exceed the supply. A huge concern is when the funding is gone what do the state politicians do. I see two options. One, state officials will end the coverage all together and pull the plug. Two, continue to allow the program to run with the use of state tax dollars.
...fer temporal goods (such as our body, health, beauty and so on) over goods of the will (such as knowledge and virtue)—inordinate desire’. The way we undergo these acts is by our own free will. Because we do not allow our minds to control the irrational parts of our souls and to perceive the eternal truths/ form/ being/ God, we sin; we allow our minds to be enslaved to inordinate desire. In other words, Augustine argues that we often turn away from the eternal truths, or the ethical truths, towards non-being which is evil because of temporal things. He says that evil lies in one’s intention, and not in their actions because one does evil as a result of their love for temporal goods; we misidentify the goods of the will (virtues) with temporal goods (wealth, honors, pleasures, physical pleasures and everything that a person cannot acquire of have simply by willing).
In his Confessions, Saint Augustine warns against the many pleasures of life. "Day after day," he observes, "without ceasing these temptations put us to the test" (245).[1] He argues that a man can become happy only by resisting worldly pleasures. But according to Aristotle, virtue and happiness depend on achieving the "moral mean" in all facets of life. If we accept Aristotle's ideal of a balanced life, we are forced to view Saint Augustine's denial of temptations from a different perspective. His avoidance of worldly pleasures is an excess of self-restraint that keeps him from the moral mean between pleasure and self-restraint. In this view, he is sacrificing balance for excess, and is no different from a drunkard who cannot moderate his desire for alcohol.
Throughout the Confessions, Augustine provides a journal of his life, especially his education. Augustine the narrator comes to the conclusion that his education had been granted by God and therefore should have been accepted graciously. However, at times, Augustine the character disregarded this gift and sinned. I think Augustine the narrator may have been too harsh on his character’s alter ego. He was a child, and therefore still had much learning to do, which is why he was forced to attend school. In addition, children make mistakes such as being plagued by distractions and disobedience. Shouldn’t a man who follows the Catholic faith be able to understand and comprehend that through our sins and mistakes, we are allowed to repent and that enables us to grow and become closer to God?
“Our hearts find no peace until they rest in you” (21). The return to God, the means of doing so, and the manners by which man is turned from him in the first place, are central themes in St. Augustine’s Confessions; a historical work serving as confession, praise, and examination of faith. Autobiographical in nature, Augustine’s work retells the story of his life and of his spiritual journey in retrospect, considering each event and its importance to the larger framework of his religious philosophy, a result of the merging of Neo-Platonist thought and Catholic theology. Through this fusion, Augustine is able to reconcile God and “evil,” make a distinction between the physical and spiritual realms, and lay out his views on how one can come to know and love God the truest sense possible; how one returns to him.
St. Augustine's sordid lifestyle as a young man, revealed in Confessions, serves as a logical explanation for his limited view of the purpose of sexuality in marriage. His life from adolescence to age thirty-one was so united to passionate desire and sensual pleasure, that he later avoided approval of such emotions even within the sanctity of holy union. From the age of sixteen until he was freed of promiscuity fifteen years later, Augustine's life was woven with a growing desire for illicit acts, until that desire finally became necessity and controlled his will. His lust for sex began in the bath houses of Tagaste, where he was idle without schooling and "was tossed about…and boiling over in…fornications" (2.2). Also during that time, young Augustine displayed his preoccupation with sexual experience by fabricating vulgarities simply to impress his peers. In descript...
Why does St. Augustine seek God? Through his Confessions we come to understand that he struggled a great deal with confusion about his faith, before finally and wholeheartedly accepting God into his life. But we never get a complete or explicit sense of what led Augustine to search for God in the first place. Did he feel a void in his life? Was he experiencing particular problems in other relationships that he thought a relationship with God would solve for him? Or perhaps he sought a sense of security from religion? A closer analysis of the text of St. Augustine’s Confessions will provide some insight into these fundamental questions.
..., 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.
Augustine himself was no stranger to evil, and like many of the Saints, he was not one in his early life. Augustine expressed great remorse of some seemingly trivial deeds he had committed when he was a young adolescent. One of the most famous examples he provides is his story of the pear tree. He and his friends had trespassed into a neighbors garden and had stolen all the fruit from his tree. This might seem like only a small sin, however Augustine demonstrates great regret in having participated in this act. Augustine is not as much concerned with the actual act of stealing from the tree, but the they didn 't even eat the fruit. They had no