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Analysis of st augustine's confessions
St. augustine's confessions essay
Augustines journey in confessions by augustine
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What does it mean to be human? So much of the time in our lives, we, as humans, try to disguise our hearts and stories so they fit into the cookie-cutter, socially appropriate image that society can accept. Saint Augustine defies this norm in his Confessions. His writing is so raw. Never have I read such an honest account of one’s life where there is no mask covering the bad. Saint Augustine almost seems to repent for the smallest of sins in his life; some of these sins, I had never even considered sins. Saint Augustine has a common theme in his Confessions. He often speaks of what “would have” (St. Augustine, 2001, p. 32). As humans, we often get stuck in this idea of what could have been if we had done something differently. Saint Augustine
We seek for it in many different forms: approval, romance, compliments, popularity, money, etc. Saint Augustine struggled with this search. His “notion of a good life was to win the approval of [the] people” (St. Augustine, 2001, p. 25). As he searched for this approval written of, he compares himself to the Prodigal Son Jesus speaks of in the Bible (St. Augustine, 2001, p. 24). The amazing thing about humanity and our journey to find love is that God fills our lives with more than we could imagine. Saint Augustine recognizes his “desire for knowledge, but [God’s] knowledge of all things is supreme” (St. Augustine, 2001, p. 38-39). He found that God surpasses our human desires, talents, and skills. Then Saint Francis found in his “looking for something to love, in love with love” (St. Augustine, 2001, p. 45), true
Sin has been integrated into our lives since we were first born, which Saint Augustine believes is manifested even in our infant lives as babies can “revenge [themselves] upon [adults] in fits of tears” (St. Augustine, 2001, p.9). I question if this is sin because babies have no sense in regards to decision-making; however, Saint Augustine repents for his sins as a child (St. Augustine, 2001, p. 10). Although people generally feel ashamed of their sins and wrongdoings, regardless of faith-stance, Saint Augustine points out that often people “fe[el] ashamed that [they] have less to be ashamed of” (St. Augustine, 2001, p. 34). This point goes back to our desire as people for the approval of others. When around others that sin, it is easy to feel less than them because on their scale, one’s lack of sin diminishes his or her value. Even when our actions are disgraceful towards God, unfortunately, human validation often rises above. This says a lot about our nature as people. Saint Augustine writes that sin can even be enjoyable, as he would “not steal so as to enjoy the fruits of [his] crime, but rather to enjoy the theft itself, and the sin” (St. Augustine, 2001, p.
So what exactly does it mean to be human? Does it mean that we were placed on this earth without purpose? How do we figure out what makes me a human? These questions often loom through many people’s mind. Throughout the book, Christian Anthropology by Michele Saracino she highlights the different ideas that help define what it means to be human. First, she begins by discussing how it’s important to have freedom and the duties that come with that. Secondly, she also discusses what could restrict us from being free which can include human-made categories. Furthermore, she discusses the idea of what a sin is and the effect of passivity. Lastly, another main idea she explains what forgiveness and the importance of letting go. Throughout the book, Saracino uses various examples to help support her claim on what she thinks it takes to be human.
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...
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
The most empowering change of this era was the dominance of a secular attitude and the decline of church absolutism. This secular viewpoint altered man’s reason for existence from an otherworldly quest to an intimate, immediate appreciation for that which exists on earth. Humanism is a primary source of individualism. Pico della Mirandola’s “Oration on the Dignity of Man” captures the essence of the humanist movement. He writes that God gave man the ability to make of himself what he wills. Although man is capable of depraved acts, he also possesses the profundity to distinguish him as a holy being. Pico praises the goodness of mankind when he writes, “man is rightly called and judged a great miracle ...
In “On Free Choice of the Will”, Augustine indicates the importance of his beliefs and opinions of human nature and of God. He thinks as greatly of God as possible and centralizes his thoughts of goodness with the concept of being/form (God); he also gives a description of how God’s rightness can be interpreted clearly through the evil doings of the world. One of the biggest and most difficult problems facing people is the problem of doing evil. If God is being, unchanging, eternal and all-powerful, then how is it that people do evil? Augustine tries to solve the problem by examining the “source of evil” and “what evil is”. He explores the ways in which to live a happy life and an evil-free life by having a perfectly ordered soul—a life willed by the virtues—through free will. In the pursuit to find out how it is that evil exists, Augustine explores how people sin with inordinate desire as the driving force and free will. He lists the things we need to possess in order to sin and to live a happy life—goods of the will and temporal goods—that is, one cannot sin without temporal goods, inordinate desire, and free will. In the same way, one cannot live a happy life without goods of the will and free will.
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?
Guilt is a result of sin, and sin is a result of misaction. In the novel, The Kite Runner, by Khaled Hosseini, the protagonist, Amir, goes on a journey to redeem himself for his sins. When Amir was 12, he witnessed his best friend, Hassan, get raped in an alley. Instead of standing up for his friend, Amir ran away in selfishness and cowardice. The guilt of his choice plagues Amir for the rest of his life, until one day, he gets a call from an old uncle, who tells him that “there is a way to be good again.” (2) The Kite Runner follows Amir on his odyssey to redeem himself for his hurtful actions. Through this journey, Khaled Hosseini delivers the message that sins and guilt can always be atoned for.
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.
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.
Augustine. “Confessions”. The Norton Anthology of Western Literature. 8th ed. Vol. 1. New York: W.W. Norton, 2006. 1113-41. Print.
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.
...unconditional love for God. Once Augustine converts, he attains the purest form of love and it is solely reserved for God.
Author Claudia Gray stated, “Self-knowledge is better than self-control any day” (Goodreads). Evil and sin exists in our world today and the temptation they bring bounds many human’s spiritual being. Finding the root of all evil is a hard and torturous concept to understand, but knowing one’s own free will helps bring understanding and deliverance from the evils of the world. Throughout the book Confessions Saint Augustine “ponders the concepts of evil and sin and searches the root of their being” (Augustine 15). The existence of evil is one of the most worrisome challenges a Christian or any individual deals with throughout life. Saint Augustine’s beliefs concerning the root of all evil and sins transforms as he begins to grow and develop in the knowledge of his free will and spiritual being. Early on, he believes “God created all things and evil is a thing, therefore God created evil” (Augustine 73-74). From this he conceives the notion that God cannot be good if he knowingly created evil. As Augustine begins to grow in his spiritual walk, his views begin to evolve as he questions his Manichee’s beliefs and explores the concepts of good and evil. From his inquiring Augustine develops the question, what is evil and what if evil did not need creating? He asks, “Do we have any convincing evidence that a good God exists” (Augustine 136-137)?
“Accordingly, two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self. The former, in a word, glories in itself, the latter in the Lord.” (14.28) Love, in a present-day definition is normally a good thing. According to the brilliant St. Augustine, that would depend on the nature of the love in understanding. In his book, The City of God, Augustine skillfully drew upon two loves: on one 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 identifies with unselfish love, which is holy love, the love of God, and following God’s rules according to the bible. As contrasted to its opposite, love of self is to the point of contempt of God and neighbor in which these two loves conflict. In this essay, I will give a brief background of the author; I will be discussing the topic of love in The City of God, but more specifically, Augustine’s perception of self-love.
Evildoing is caused by inordinate desire. Things such as adultery, murder, and sacrilege, are considered forms of evildoing. If one desires to commit any of these evildoings then he is no less guilty than if he was caught in the act. In St. Augustine’s On Free Choice of the Will, he introduces a free will theodicy, which is one of the most influential theodicies and serves as a prominent foundation for Christianity today. He explains his theodicy as the following: free will, not evil, cause sin to happen. St. Augustine, an influential church father believed man caused most of evil. Relative to St. Augustine’s belief, in the dynamic poem Paradise Lost, free will is a consistent lingering theme throughout the poem. Milton acknowledges that God gave man free will alongside reason, by which he describes “reason also is choice”(III.108). Milton explains that it is our own choice whether we obey or disobey God because when he gave us reason, he gave us free will. In this paper, I will explore the joint between free will, love, and reason in relation to our obedience and/ or disobedience to God. More so, in this paper I will use the works of John Milton and St. Augustine to comprehend the notion that the presence of evil is a result of human’s free will, not Satan or a predestined fate.