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Such a quest leads to discovery and praise, but arises from invocation, which arises from belief, which in turn finally arises from the antecedent act of preaching (the only act in the sequence performed by someone other than the speaker).

Invocation, therefore, is the possible and necessary place to begin for a search that will end, for purposes of this book, at , and that will end for A., in the fullness of divine ; suggested to me by Prof.

cum autem ibi me inveneris, ora pro me, ne deficiam sed perficiar.'`ego tamen deo nostro ago gratias, quod in his quattuor libris non qualis ego essem, cui multa desunt, sed qualis esse debeat qui in doctrina sana, id est christiana, non solum sibi sed aliis etiam laborare studet, quantulacumque potui facultate disserui.'1.

aperiens autem Tobias senior os suum benedixit dominum et dixit:`magnus es domine in aeternum [1.1.1]et in omnia saecula regnum tuum, [Bk. quoniam tu flagellas et salvas, [2.2.4, 3.3.5]deducis ad infernum et reducis, [1.2.2] et non est qui effugiat manum tuam.3.

Gorman, JTh S 35 [1984], 475-480) cannot be explained as a vulgar error. 9.2, `confitebor tibi, domine, in toto corde meo; narrabo omnia mirabilia tua'; Ps. immo ea natura est omnis confessionis, ut possit videri demens qui de se confitetur.

He turns away skeptics by telling them (at 10.3.3) that his text is for those who are joined to him in (again invoking the higher authority), and that it is not surprising if others refuse to believe what they read in it.

confitemini domino filii Israhelet in conspectu gentium laudate eum, [1.16.26 et saep.]4.

quoniam ideo dispersit vos inter gentes quae ignorant eum,ut vos narretis mirabilia eius et faciatis scire eos, [4.15.24, 8.6.14, etc.]quia non est alius deus omnipotens praeter eum.5.

text of 1.2.2 Invocation is postponed by consideration of the problems it raises. cecidit atque elisus est Adam: ille cecidit, Christus descendit.ego autem in terra captivatitis meae confitebor illi, [see on 2.10.18]quoniam ostendit maiestatem suam in gentem peccatricem.8. anima mea, benedic dominum,quoniam liberavit Hierusalem civitatem suam20. benedictus dominus qui excitavit eam,ut sit regnum eius in saecula saeculorum super eam. Er hat sogar ein anderes kennzeichnendes Stilmittel des manichäischen Denkens dabei übernommen: die überquellende Bildhaftigkeit, die in keiner seiner übrigen Schriften in gleicher Weise festzustellen ist.', and made the former a determining force on the latter; for an orthodox critique of that view (taking what is indeed the more defensible position that for A.convertimini itaque peccatores et facite iustitiam coram deo,credentes quod faciat vobiscum misericordiam suam.9. benedicite dominum omnes electi eius,agite dies laetitiae, confitemini illi11. beatus ero si fuerint reliquiae seminis meiad videndam claritatem Hierusalem.. `delight' and `will' are two names for the same thing), see E.This concern with the `place' of God, is tied up with A.'s pre-conversion notion of God permeating all matter (see on 7.1.2 and cf. Marrou 127-128, but even he underestimates the practicality of the device for A. hoc est invocare deum in veritate.' is characteristic of the version in which Augustine quotes Genesis: for text, see on 13.1.1.) Because Bks. Moderns find his mature doctrine (that Christian teaching is the antecedent and lucid whole, neo-Platonism the derivative and imperfect reflection) to be the reverse of what we expect, and we now portray an A. Ce thème n'apparaît donc qu'en 388, au moment du séjour d'Augustin à Rome.' For a more ambitious attempt to find roots in Plotinian thought, see R. The commonest antitheses are between the apparent mutability and this-worldly action of God and the immutability and otherwordliness that orthodoxy proclaims. `desinite errare, non colimus paenitentem deum, non invidum, non indigum, non crudelem, non quaerentem de hominum vel pecorum sanguine voluptatem, non cui flagitia et scelera placeant, non possessionem suam terrae quadam particula terminantem.as a way of opening discussion of a difficult subject. `ergo qui deum ipsum, a quo accepit de quibus gaudet, praeponit his omnibus rebus quas accepit, ipse invocat deum in veritate. 11-13 comment at length on the first chapter of Genesis, this verse offers the most frequently repeated verbal pattern in conf. who manufactured Christian doctrines from neo-Platonic cloth: the argument may perhaps be sustained, but we should never forget that to A. (2) Here, moreover, a doctrine of dispersion of divine being into material fragments, and the hope of restoration of wholeness, was central to the Manichees: `animas non solum hominum sed etiam pecorum de dei esse substantia et omnino partes dei esse arbitrantur. One effect of asserting those pairs of opposites is to rule out Manichean criticism of the God of the Old Testament. in has enim atque huiusmodi nugas graviter copioseque invehi soletis.'). Simon, Wissenschaft und Weisheit 45(1982), 130-157; he collects many more biblical parallels for the expressions here, confining himself less strictly to specific verbal echoes. [see quotation below on The parallel between the present passage of conf. propter quod providentissime scriptura divina de illo ineffabili loquens ad quaedam etiam verba descendit, quae iam hominibus et ipsis carnalibus, cum de deo sermo est, videntur absurda et indigna: ut, cum timentur ista sic accipi quomodo in hominibus solet et discutiuntur quemadmodum de deo bene accipi possint, ibi discatur etiam illa quae humanis sensibus in eisdem scripturis deo digna videbantur, non secundum hominum mores intellegi vel credi oportere.') treats those who, like A., do speak of God; this sentence refers to those who say nothing at all of God--or better, who utter many words but succeed in saying nothing that genuinely speaks of the God who is. “mortui enim estis, et vita vestra abscondita est cum Christo in deo.” [Col.

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