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Saint Augustine's "Confessions", 2007.
This paper is an analysis of Books 2 and 3 of Saint Augustine's "Confessions", based on their biographical and historical context".
1,815 words (approx. 7.3 pages), 3 sources, MLA, $ 58.95
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Abstract
This paper explains that Augustine's autobiography "Confessions" presents his youth in a much more negative light than historical studies justify. The author points out that Augustine's idea was to represent himself in such a negative light that few of his readers could see themselves being greater sinners than Augustine; therefore, if God was willing to save Augustine despite all of his sins, he would surely be willing to save the reader if he or she was truly penitent. The paper states that Augustine addresses the problem of the apparent simplicity of Scripture in comparison to classical philosophy by arguing that Scripture is actually more complex and significant than the works of classical Greece and Rome. The paper includes many quotations.
From the Paper
"Throughout the text Augustine invariably refers to "you" - the addressee of his work - as being God. In this text he focuses on the sins of his youth with such passionate fervor in condemning how he "ran wild with lust that was manifold and rank" that many readers would initially be taken aback. Augustine's concentration upon these lusts and crimes is such as to cause a critical reader to wonder at Augustine's objective here. After all, it is illogical - in a prayer to God - for Augustine to go into such great detail about his lusts and sins since God would, of course, be fully aware of them."
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Saint Augustine's "Confessions", 2001.
An examination of St. Augustine's life and tribute to his mother St. Monica.
1,105 words (approx. 4.4 pages), 4 sources, $ 38.95
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Abstract
This is a paper that describes the influence of St. Monica on St. Augustine in the light of St. Augustine?s Confession. The author examines the virtuousness of St. Monica and the way that her strong will guided others including her son St Augustine, who came to influence Christians during times of unrest. It is MLA format.
From the Paper
"Saint Augustine was proclaimed as the as the Bishop of Hippo in 395 A.D, when the Christian Roman Empire was endangered by the German invasions. The Church itself had been divided into various factions. Saint Augustine?s Confessions helped influence the Christians in such times of unrest. They were more based on autobiographical accounts and presented an insight to the following of the religion."
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"The Confessions of Saint Augustine", 2006.
A personal review of Augustine's "The Confessions of Saint Augustine".
1,059 words (approx. 4.2 pages), 0 sources, $ 37.95
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Abstract
The paper discusses Augustine's work in which he attempts to deal with the dilemma of the existence of God and evil by disputing the claim that evil occurs at all. The author then gives a personal opinion of the problems with Augustine's argument. In conclusion. the author of the paper offers an indisputable solution to Augustine's problematic argument, that God and evil can survive simultaneously and the existence of one does not demand the negation of the other.
From the Paper
"For Augustine to support his argument, he is forced to reject the conclusion that evil exists, and in order to maintain uniformity in his beliefs, he cannot abandon the characteristics he has already attributed to God (omniscience, omnipotence and benevolence). Augustine believes that there is no evil, but rather, gradations of goodness. In Book 7, Chapter 13, he explains that "I thought of all things, and...I held that the higher things are indeed better than the lower, but that all things together are better than the higher things alone." He also claims that nothing can be completely void of goodness, lest it cease to be entirely. Thus, even in those things which seem to us to be the most base, there must dwell some good. Even sin, he states, is not evil, but a limited form of corruption that we choose for ourselves to bring us closer to redemption. Augustine's argument rests upon these doctrines, and while it is an admirable defense of his God, it is an rationalization that fails him in the end."
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"The Confessions" of Saint Augustine, 2002.
An overview the theme of sin and human nature in "The Confessions" of Saint Augustine.
900 words (approx. 3.6 pages), 3 sources, $ 35.95
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Abstract
This paper will discuss the 'confessions' of Saint Augustine, and reveal how original sin plays a large part in his views of human nature. By organizing this study along the text of Augustine, we can relate how this philosophy occurs earlier in Christianity.
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Confessions Of Saint Augustine, 1986.
Critical review of bishop/philospher's spiritual journey leading to his conversion to Christianity in 387 A.D.
2,025 words (approx. 8.1 pages), 1 source, $ 71.95
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From the Paper
" This essay is, in effect, a review of St. Augustine?s Confessions, the account by the prominent doctor of the Church, bishop and philosopher, of his spiritual journey which led to his conversion to Christianity in the year 387, when Augustine was approaching his 33rd year. Augustine wrote the Confessions in a 3-year period at the very end of the 4th century, completing the work when he was 45 years of age. By this time the author had been ordained a priest at Hippo in 391 A.D. and consecrated a bishop in the same community in 395 A.D. After Augustine completed this spiritual autobiography, he served for another 30 years as the bishop of Hippo, during which he wrote a number of other works, including the philosophical treaties, The City of(...)"
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"Saint Augustine", 2002.
Analyzes Gary Wills' biography of Saint Augustine and the idea that his confessions where in fact testimonies of his ideas on truth.
1,150 words (approx. 4.6 pages), 6 sources, $ 44.95
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Abstract
In "Saint Augustine", Garry Wills provides a fascinating biography of this Saint. He shows that Augustine's "confessions" do not necessarily have to be seen as "confessions" per se, but more as a kind of "testimony." Indeed, Wills argues that the reality that is confessed does not have to be a moral truth. In other words, Augustine's purpose was not so much to "confess" his misdeeds, but, according to Wills, to testify about what his heart held true.
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St. Augustine, The Confessions (Book II), 2001.
This paper analyzes St. Augustine, The Confessions (Book II) from a legal and moral point of view.
1,020 words (approx. 4.1 pages), 2 sources, MLA, $ 36.95
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This paper discusses St. Augustine's sin of stealing the pears and what made him do so. It details the commentary on this, what was going through St. Augustine's head, and what were the consequences of his act. It describes how St. Augustine became one of the greatest doctors of the Catholic Church and details his great achievements despite this incident.
From the Paper
"St. Augustine?s account of his stealing the pears is a starkly honest confrontation of his ? and man?s ? wretchedness without God. He freely admits that stealing is against God?s law, which is inherently etched in the heart of man, a law which not even sin can erase. Nonetheless, man steals -- and Augustine stole those pears, not out of want for something to eat or any other need for them, nor for the desire to own the fruits because of their exceptional quality, such as color or taste. Augustine writes that he stole simply because he ?lusted to thieve? (p 4 par 4). He revealed that the act came out of being habituated to sin, ?a pampered ness of iniquity.? (p 4 par 4), which inclined him to no other pattern of acts but the wrong ones. He said it exactly and clearly but in repentance, that it was out of a joy for the evil that he sinned by stealing: ?It was foul, and I loved it.? (p 5 par 1). It was doing something wrong for the preference and enjoyment of evil."
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The Good Life According to Saint Augustine, 2007.
An examination of the concept of the good life according to Saint Augustine through a reading of his work, "Confessions".
1,246 words (approx. 5.0 pages), 1 source, MLA, $ 42.95
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Abstract
The paper discusses how from reading "Confessions", it can be seen that Saint Augustine's life without God is a miserable one, and to truly experience the emotions of joy and happiness, there must be a relationship with the creator. It looks at how Augustine's life was dramatically changed after becoming a Christian and how true love and joy became fundamental parts of his life.
From the Paper
"After Augustine started a relationship with God, his life changed dramatically. He was experiencing emotion like never before. He was charged with feelings he had only somewhat felt before; finally truly experiencing the love and happiness that he so sought out during his life of sin. This new sense of elation Augustine feels is perfectly demonstrated in the passage Late Have I Loved You. "Late have I loved you, beauty so old and so new; late have I loved you. And see, you were within and I was in the external world and sought you there, and in my unlovely state I plunged into those lovely created things which you made. You were with me, and I was not with you. The lovely things kept me far from you, though if they did not have their existence in you, they had no existence at all" (Augustine, 201). From this excerpt, we can see the newfound passion Augustine had for his life and for the Lord. "
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Monica in Augustine's "Confessions", 2005.
Examines the influence which St. Augustine's mother had on his life and conversion in his work, "Confessions".
893 words (approx. 3.6 pages), 0 sources, $ 31.95
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Abstract
Augustine's life, while riddled with uncouth morals and questionable intentions, started in paganism but finally ended in his glorious awakening into Christianity. In Augustine's "Confessions", he writes about his life, his ignorant childhood, his sinful youth and early adulthood, and finally his atonement and ascension into one of the highest positions in the church. This paper uses specific examples from his work to show many of his mother, Monica's influences on his conversion.
From the Paper
"Augustine deceived her when he told her the wrong time the ship was leaving. Although this distressed her, Monica continually prayed for Augustine's safety, for his faith, and for his return. Her continued prayers for Augustine made an impression on him later in life when he realized that her prayers ultimately brought him to Christianity. When Monica later went to Rome in search of her son, she found out that he was in the service of Ambrose in Milan. At this point Augustine had given up the Manichean heresies, but he had not yet converted."
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St. Augustine?s ?Confessions?, 2004.
This paper analyzes St. Augustine?s attitude on friendships, as discussed in his ?Confessions?.
1,445 words (approx. 5.8 pages), 2 sources, MLA, $ 47.95
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Abstract
This paper explains that, by all accounts, Augustine was both a very sociable individual and a deeply committed friend; but, despite valuing friendship very highly, Augustine seems to see friendship as a potential source and expression of evil. The author points out that Augustine obviously has a great deal of interest and respect for friendship, to the point that he considered living with all his friends in something of a religious commune, and that he was willing to encourage Alypius to go against his father?s wishes to remain friends with Augustine. The paper relates that Augustine sees that friendships can lead one, through peer pressure and mutual encouragement of the baser instincts, into sin; he believes that, when a relationship is based entirely on the physical, then that friendship cannot only lead one into evil, but also be evil in itself.
From the Paper
"Augustine?s opinions on friendship date back to his own adolescent experiences. The issue and the story from which it springs arise in the course of a meditation of the cause of evil. Plato has said, and many have since believed, that evil is something that no person pursues for its own merits -- rather, people do evil things in the pursuit of other, baser good things. For example, the evil of adultery might be committed in pursuit of the good of love and pleasure, or the evil of theft might be committed in pursuit of the good of food or the good of having physical comfort. However, Augustine suggests that people may also act in an evil fashion without hope to gain some other good."
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Escaping Gender Classifications in Augustine?s "Confessions", 2003.
An evaluation of the ways in which St. Augustine's mother challenges standard conceptions of women.
1,742 words (approx. 7.0 pages), 2 sources, MLA, $ 56.95
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Abstract
In St. Augustine?s fourth century text, "Confessions", his mother, Monica?s devoted and exemplary relationships with the men in her life ironically deny her the status of a respected individual in society. This essay uses Monica to analyze the role of the early Christian woman in her society. Additionally, it uses the works of feminist anthropologist Sherry B. Ortner to provide a framework for the analysis. Specific examples from Augustine's "Confessions" are also used.
From the Paper
"Additionally, Ortner believes that women?s inferiority is partially due to their association with domestic tasks such as raising children, beings far removed from culture (77-8). Augustine has very little interaction with his father, especially in regards to the cultural construct of Christianity. His religious devotion is the realm of his mother, giving her significant influence over his future societal relations. This close interaction, following Ortner?s theory, degrades Monica despite its cultural nature. Thus, ironically, Monica?s relationship with Augustine devalues her in the eyes of men, an opinion that Augustine also adopts. Meanwhile, her efforts in raising him to become a Christian, a cultural classification, are overlooked."
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St. Augustine's "Confessions", 2005.
This paper discusses the unique way in which St. Augustine approached the relationship between memory, God and self in his classical philosophical and theological treatise, known as the "Confessions".
1,365 words (approx. 5.5 pages), 0 sources, $ 45.95
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This paper explains that St. Augustine considers knowledge to be separate from senses and the meaning of concepts separately from the sound of their vocalization; he concludes that knowledge does not enter people but has always existed in people - a very Platonic idea. The author points out that, in the recent Stephen King movie "Dreamcatcher", the protagonist retreats into his memory, which visualizes the ideas, which St. Augustine discusses so poetically at the beginning of the eighth chapter of his book "Confessions". The paper challenges everyone to think about the world of memory and about the world of experiencing God, who is somehow not of the world known by people: If people find God, or love, or hope, or truth in their memories, it belongs to them, but it is not really theirs to experience.
From the Paper
"At once his thoughts return to God, and this is a very important moment because in his fear and wonderment he has a moment of ecstatic doubt -- in this infinite interior, where is God? He recalls that even animals have memories, even they must have this kind of landscape, and animals (he thinks) do not have a relationship to God. If his self is distinct from his memory self, is it possible he does not really know all the things his memory-self seems to know? Can he know God? He worries that he must transcend the barriers of memory to find God, and yet he cannot even look for God if he cannot remember what he is looking for." This leads, through association, to the idea of looking for the "happy life."
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Stages of Conversion in Augustine's Confessions, 2002.
An examination of the life of Augustine and his process of conversion to Christianity.
1,120 words (approx. 4.5 pages), 0 sources, MLA, $ 38.95
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Abstract
Tracing the life of Augustine, this paper aims to identify the stages of conversion as noted by Augustine himself in his Confessions. The writer examines reasons for his conversion and the historical significance of the conversion itself.
From the Paper
"Fourth century Rome was a time of many changes. Writers and common society alike pointed out many of the problems within the framework of the Empire. Although many writers, such as Aristides, were quick to point out the virtues of Rome, there were definite undercurrents of uneasiness throughout the empire. Many citizens, fearing the growing climate of immorality and desiring deeper spirituality, turned to a new power: Christianity. There is no work which tells better the allure of Christianity than St. Augustine's Confessions-a work in which a man tells of the stages of his conversion to the religion which was to be the most influential factor in the development of European history. Augustine's main purpose in writing the confessions was to praise God, to extol the wisdom of God and to search for God through prayer. In his Confessions, Augustine describes five stages in his conversion to Christianity: his love of philosophy, sparked by the readings of Cicero's Hortensius; his conversion to and disenchantment with Manichaenism; his meeting of St. Ambrose; his conversion to Platonism, and a final mystical experience which led to his total conversion in 386."
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Saint Augustine, 2005.
A look at the life and philosophy of Saint Augustine.
3,323 words (approx. 13.3 pages), 4 sources, MLA, $ 94.95
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This paper first provides a biographical account of the life and death of Saint Augustine of Hippo. The paper then goes on to discuss Saint Augustine's theological philosophies and beliefs and how he came to arrive at these beliefs.
From the Paper
"Saint Augustine, also known as Aurelius Augustinus, was born in 354 A.D. in the small town of Thagaste in the Roman province of Numidia (now located in northeastern Algeria). His parents seem to have been bohemian in nature and part of the middle class; his hard-drinking father Patricius apparently developed the symptoms of alcoholism quite early along with severe emotional disintegration in the form of obsessive womanizing and violent outbursts toward his son and wife. This prompted Augustine's mother Monica to turn to religion and give up the bohemian lifestyle which then transformed her frustrations and disappointments with life into ambitious designs for her obviously gifted and talented son."
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Dorothy Day and Saint Augustine of Hippo, 2002.
A comparative analysis of the lives of Dorothy Day and Saint Augustine of Hippo.
1,493 words (approx. 6.0 pages), 7 sources, MLA, $ 49.95
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This paper discusses how the lives, passions and destinies of Dorothy Day, who co-founded the Catholic Worker Movement and Saint Augustine of Hippo have close resemblances and are strikingly parallel. It looks at how they were both born into comfortably well-off families and how both were in search of something they vigorously sought from their youth. It examines their strong links with their parents and similarities in education. It shows how Augustine had received a Christian education, although his father was baptized into Christianity only before his death and shows how Day spontaneously found serenity and beauty in the desolate and drab streets of Chicago?s south side at the time. It discusses how both possessed sharp intellect and unbreakable will and how both went through great and varying tests in their commitment to the commandments of God and the teachings of Jesus Christ and in fulfillment of their inner calling.
From the Paper
"Augustine?s mother brought Christianity very close to him, and although he was already searching for answers in his youth, he did not perceive the connection his search had with his mother?s Faith (Knight). When once seriously ill, he asked for baptism, but when he recovered, he refused it and immersed himself in the current of licentiousness, idleness and worldliness of his time. He also associated with ?men of prayers?, who impressed him with the concepts of Divine Providence, the future life, and Christ the Savior. But the fires of these concepts and his deep search were doused for 15 years by ?every circumstance? (Knight): his success in school, insincerity in prayer, vices of youth, competitiveness and sensuality, which bore him a son. His pride also subjected him to gross error by falling into the snare of the Manichaeans, Oriental thinkers, who enticed him with a philosophy without the entanglement of faith."
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