Consider Heaney's comment "...the poem posses a mythic potency"

The massed treasure

was loaded on top of him: it would travel far

out into the ocean's sway ...

No man can tell,

no wise man in hall or weathered veteran 

knows for certain who salvaged that load.

The above passage pierces inside you. The magic of the words pierce inside of us, they bypass culture, overlook years and years, blur the edges of myth and reality until they overlap, and finally they reach the inner depths of our being. Something in those words, can drag us back over the chasm of time and bring us to the exact location of Shield's burial. The word potency reads as "the power of something to affect the mind or body" (Google). I think that what Heaney is hinting at is the poem's intense power to drag you into the poem itself. We are not just contemplating the words, but we are experiencing them. Also, based off of my reading of the intro, I believe Heaney is acknowledging how the poem seems to probe or tap into your emotions. When we hear and experience the death of Shield Sheafson. We feel the grief and deep impact of his death from somewhere deep within us. The poem not only has the ability to take us on its fascinating journey, but it also allows us to feel the journey. For a brief moment we feel as if we are Shield's closest warrior band mate and we are for a split second are mourning as well. I believe that this "mythical potency" is the mark of great literature.

The Presence of a 'Warrior Code' found in Beowulf

This 'warrior code' weaves its way throughout the Beowulf poem. The warrior 'code' itself is hard to pin down. However we often see characters behave in certain ways in regarding to war, battles, strength, and boasts and the poet gives credit to the characters who have good battle prowess.  I feel one of the clearest examples of the 'warrior code' spelled out can be found in Beowulf's speech:

It is always better

to avenge dear ones than to indulge in mourning

For every one of us, living in this world 

means waiting for our end. Let whoever can

win glory before death. When a warrior is gone,

that will be his best and only bulwark (ll. 1384-89). 

In addition, there are other places in the poem where the reader sees this 'code' not merely spoken about, but rather actually played out in the lives of the Danes. Two clear examples of this can be found in Beowulf's skirmishes with Unferth. In one of his story-tellings Beowulf expalian to Unferth that
"We'd [Beowulf and Breca] been children together and we grew up /daring each ourselves to outdo each other, (ll. 535-6)" From these short lines we find an example of a code or cultural value that states 'one man, if he wants higher status, must outdo the other man' It seems this code is so strong, it impacts and governs even the children.

Why did the Western Empire Struggle for Survival?

The most obvious and perhaps most prominent of the reasons behind the Western Empire's struggle for survival is perhaps the German invasions. United under Alaric the Gothic war leader, and tired of living under "the pressure of Roman disdain"  the Visigoths seek to take back "what they thought they deserved" (Wise Bauer pg 74) of the Roman Empire. The Visigoths spend considerable time reaking havoc in Eastern Rome. However their most lasting impact is the harm they contributed to the Western Empire specifically Rome, which weakened Roman military, resources, and morale (Wise Bauer Chapter 11). However Rome had stood undefeated for nearly 8 centuries (Wise-Bauer pg 83) surely no united band of barbarian tribes should have so easily destroyed the walls of this 'eternal city'. I believe the problems of Rome go much deeper than the raids of the Germanic tribes. For raids and battles are outwardly tangible, I believe Rome's wounds are inward and go so deep to the bone. For even the historian Wise-Bauer agrees that in 330AD Rome was a "splintering empire" in need of unification (Wise-Bauer pg. 11). I would have to agree with Augustine that once the threat of enemies was destroyed (around 150BC) "the extinction of that threat (Rome's enemies) [was] immediately followed by disasters arsing from prosperity" Augustine goes on to say: "so that the Romans who in a period of high moral standards stood in fear of enemies suffered a harsher fate from their fellow citizens when those standards collapsed . And the lust for power, which all of human vices was found in its most concentrated form in the Roman people as a whole," (Augustine Book I, Chapter 32) For Augustine then claims that after the sack of Rome "nations in the east were bewailing your catastrophe [... but] you [the Romans] were asking your way to the theatres [...] behaving in a much more crazy fasion than before." For even great Scipio knew that "it was this coruption, this moral disease, this overthrow of all integretiy and decency that" he, Scipio, dreaded, for  "[Scipio] saw how easily you [the Romans] could be corrupted and perverted by prosperity [... if you, the Romans were] relieved from the enemy's threats. He did not think that a city is fortunate when its walls are standing, while its morals are in ruins" (Augustine Book I Chapter 33)I would have to stand with both Augustine and Scipio that Rome fell not in 410, but rather it fell during the Punic wars when its enemies were defeated and when Rome then turned away from 'high moral standards' and toward 'the lust for power' and immoral living. Rome's loss of morals is equivalent to Rome's loss of power.

City of God, Book 1, 10

Chapter 10 of City of God  Book 1 deals with the distinction between 'possessions of the outer man' vs. 'possessions of the inner man'. In this chapter Augustine makes the claim the Christians "who loose their earthly riches in disaster" really  loose nothing because they had in fact already "possessed them [riches] in the spirit" . However if people did love "goods from this world" more than 'spiritual goods'  then, states Augustine, God uses trials or 'the barbarian invasions' to "convey the lesson that what is to be loved is the incorruptible good".
The larger scheme of City of God is to take up "the task of defending the glorious City of God". It is a polemic whose purpose is to show "those who prefer their own [Roman] gods"  that Christ is not at fault for the sacking of Rome. Chapter 10 fits into this 'larger scheme' because it proves how the sacking of Rome or the barbaric invasions really did not rob any people of true and 'incorruptible' possessions, but rather the invasions taught people a valuable lesson.

Why is a discussion of memory appropriate in Book X of Confessions

The discussion provided in Book X is very important because Books I-IX pertain to Augustine's memory. Books I-XI are very important to Augustine's career as a minster and to Augustine's church body because the books explain how he converted and therefore the books prove how Augustine no longer held by the bounds of sin. Also many of the ideas and topics introduced in these first nine books continue to be explored and discussed in the next four books. It is important to note that these first nine books are based completely off of Augustine's memory and are therefore subject to Augustine's "retelling". Perhaps when Augustine discusses and explores the capabilities of the mind he is also providing proof for the validity of his first nine books.

What can we infer about Augustine as a father from what he tells us about his son in Book IX?

After reading Book IV, I see Augustine as a loving father figure whose relationship with his son, Adeodatus, was closer to that of a friendship, rather than a father son relationship. I believe Augustine to be a loving father because of the amount of space and time Augustine spends describing "the brilliance he [Adeodatus] evinced" (Book IV 6, 14). I view their relationship as a peer to peer relations because Augustine stated that he had "included him in the group, as our contemporary, in the life of your grace, to be schooled along with us in your doctrine." From reading Augustine's preceding books (6-8), the reader can correctly infer that Augustine's friends are learned intellectuals, and one can clearly see that many of them contributed to Augustine's search for Truth. Anybody that Augustine has included in "the group" must have been someone that Augustine had respected and treated as a friend. However one must keep in mind that it is difficult to make a completely accurate inference about Augustine as a father figure because of the lack of information Augustine provides pertaining to his son in the Confessions.

How does Augustine dramatize the moment of his conversion?

Augustine dramatizes his conversion as an intense moment where Augustine finally "gives in." to the Truth. Previous to this moment, Augustine's entire life has been building or rising to this conversion experience. In the previous chapter ,Augustine discovers Truth and how to get to Truth. Augustine claims that Truth or "that which is" proves to be God's invisible reality. "And then my mind attained to That Which Is, [...] Then indeed I did perceive your invisible reality through created things" (Book 8 17,23) Augustine later goes on to say that "I had readily chattered on the subject, and I had not yet been seeking your [God's] way in Christ." (Book 20,26) Therefore if Augustine believes God is Truth, and also believes that God's way (or the way to Truth) is in Christ, Why does not Augustine simply become a Christian? Well in Book 9, Augustine claims: "I had grown used to pretending that the only reason why I had not yet turned my back on the world to serve you was that my perception of the truth was uncertain, but that excuse was no longer available to me, for by now it was certain. But I was still entangled by the earth and refused to enlist in your service." (Book 9 5,11) He then says: "I will now relate how you set me free from a craving from sexual gratification which fettered me like a tight-drawn chain, and from my enslavement to worldly affairs." (Book 6,13) Therefore, it is not lack of knowledge which prohibits Augustine from joining the Catholic Church, but rather it is the sins and enslavements of this world that keep Augustine from converting to Christianity. Ergo, when Augustine finally experiences his conversion, the importance and intensity of the moment is enhanced because we, as the audience, can see that Augustine's entire life has been a build up to this moment. From Augustine's beginning of love for wisdom in Book 2 to Augustine 10 year- long search for Truth all the way up to Augustine's struggle against the sins of this world, Augustine life has been craving for a Conversion moment.

What is Augustine's verdict about the importance and limitation of classical wisdom for the Christian?

Augustine begins his journeying on the pathway for seeking Truth. Years pass and a wearier Augustine finds  no closer to his end goal than when he started. One gloomy day Augustine stumbles over a oddly-shaped rock and falls face down. Funnily enough, in Augustine's new position, he sees a different pathway. (Or rather he sees the same pathway, but he sees it in a different light.)

According to Augustine, 'Classical Wisdom' allows him to see Truth in a new light, reveals to him the true nature of evil, and points him towards a new direction on his search for Truth. "It was further made clear to me that [...] evil, the source of which I was searching, cannot be a substance, because if it were it be good." (Book VII, 12,18) "But in those days, after reading the books of the Platonists and following their advice to seek for truth beyond corporeal forms, I turned my gaze towards your [God's] invisible reality."(Book VII, 20, 26). This is a big moment for Augustine; for a while he has been struggling to find answers to these complex questions: What is evil? Does God exist as a form? and Where can Truth be found? These Platonist books or this "Classical Wisdom" has provided him with reasonable answers. However Augustine later goes on to say "on these points I was quite certain, but I was far to weak to enjoy you [God]." (Book VII 20, 26) The Classical wisdom has given him truth, but its missing something. Augustine turns towards scripture: "So I began to read [the Bible], and discovered that every truth was taught here also, but now inseparably from your gift of grace,"(Book VII 21,27). Augustine then points out that "[...] grace given through Jesus Christ our Lord, [...] yet [this world] slew him all the same; and so the record of debt that stood against us was annuled." (Book VII 21, 27) Basicly, Jesus saves us from our debts (or sins) and allows us to reach the Truth. In essence Augustine is claiming that 'Classical Wisdom" allows one to see Truth correctly, but only Jesus allows on to get to truth. (John 14:6) 

Why does Augustine "interrupt" his narrative to tell his reader about Alypius and his addiction to the gladiatorial contests?

Augustine tells his reader about Alypius' and his crave for blood shed for two reasons: one to teach his church congregation, and also to highlight the struggles and problems he and his friends are experiencing when living outside of the Catholic Church. When reading Confessions one must realize Augustine's role and position as Bishop; the churchgoers would have looked up to Augustine for guidance and advice. Also, when Augustine talks of gladiatorial contests one must realize that  at this time, gladiators are linked with blood lust and the 'persecution of Christianity. Essentially the gladiatorial games signify sin. Therefore, when Augustine talks of Alypius's blood lust story perhaps he is teaching his church congregation that anyone can fall into a sin, even a man of good character (like Alypius). In addition I believe that Augustine tells the story of Alypius's addiction to the gladiatorial games to enhance the fact that Augustine and all his friends were each living in some sort of sin. In this point of the narrative, Augustine's lifestyle, Augustine's friends, and Augustine himself are all sinful; also Augustine has not yet experienced a conversion. Perhaps he focuses on this to point out he was indeed in need of a conversion. By highlighting the sins of himself and his peers he highlights the fact that true goodness and true good living cannot be reached without a sincere conversion. We see this theme (of the necessity for a conversion) often portrayed in Augustine's Confessions. 

When Theodosius issues the Theodosian decrees historian Wise-bauer claims "Theodosius was not just Christianizing the Empire; he was beginning to rewrite it's history. The Theodosian  decrees were designed to place all Roman ideologies in unification with the teachings and practices of Orthodox Christianity. To Theodosius these decrees would prove to be a great way to unify the the Empire, and would cause Roman citizens of Rome to view him as an Empire who was seeking out the was esteeming the laws of the Divine above all man man-made traditions. However what Theodosius and his preceding Emperors failed to realize was that 'Christianizing the Empire' would not only unify the Empire, but place the state under the Church. In the Emperor's desire to employ Christianity as a new political technique for gaining power, they had in fact placed their power subject to the power of the Church. For example, In the Pannonia governor incident, Theodosius had committed an immoral act, which had previously been expected of an Emperor. Yet now, because the church and state had seemingly switched roles. Emperor Theodosius is excommunicated. It is the first time the Roman Empire has seen the church overpower the Emperor.

What is the Meaning Behind Thagaste's Response?

With every breath Thagaste leans closer to death's cold. A friend so close, Augustine calls their friendship "sweeter to me than any other sweetness I had known in all my life." In one of of Thagaste's sleep like coma's, he is baptized unconsciously. A flutter of hope, and Thagaste wakes from his sleep-like state. Upon discovery, Augustine pokes fun at Thagaste's baptism. Augustine is expecting a well humored response, instead he receives a harsh and spiteful reply. What is the meaning behind Thagaste's answer. I think the meaning behind this harsh response implies Thagaste was indeed worried about his eternal salvation. Despite the fact that Augusitne had previously lured him away from the teachings of the Bible, perhaps Thagaste was turning towards the Christian faith in life's final hours. I believe that this would have tripped up Augustine. Why would his friend turn to Christ in life's final hours and not toward's Mani's principals? This could have been one of the first  events that caused Augustine turn away from the Manichean teachings.

Monica's impact on Augustine's Life

In the temple of the Lord, (year 1100 BCE.) lies a woman in deep grief. Her loud wailing and crying can be heard a far off. She prays for a son. Nine months later, a baby boy is born. This boy, Samuel, grows up to be one of the most influential leaders in the history of God's nation. 1,470 years later a similar woman lies grieving in the temple. This time she pleads for the salvation of her son. In her prayers, a dream visits her. She is comforted. She calls for a priest, and begins her pleading. "Instruct my son," she cries! "teach him of his wrong ways." The priest answers in wisdom. "Pray, be patient, and have faith." The mother returns to the temple, and cries again in anguish. Nine years later, her son is born again. This boy, Augustine, goes on to be one of the most influential leaders in Christian History.

Confessions: ‘In My Own Words’

Jesus Christ, you are superlative and above all. Holy, Holy, Holy, Great and Mighty are you God. Holy are your attributes. Jesus Christ, your name has power and contains the highest authority. 1 The Lord is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; his understanding is unsearchable. 2 The Lord is the true God; he is the living God and the everlasting King. At his wrath the earth quakes, and the nations cannot endure his indignation. 3 The heavens declare your glory. 4 You are the chief cornerstone. 5 I proclaim you as Lord of my life. And I, will love you with all my heart, mind, and soul. 6 Oh Lord, I long to know your secrets. From everlasting to everlasting you are God. 7 Teach me your ways, Oh Lord. Yet how can I, being human, and therefore below your almighty wisdom, understand your ways. For your ways are much higher above mine. 8 Yet, I know that you are patient towards me. 9 Throughout my life, Oh God, you have been the mastermind and the overarching planner. I, being human, often showcase my sin. Yet you, Oh God, being of true mercy, always forgive me, and you, Oh God, being of skillful wisdom 10 use my sin as a tool to teach me your ways, your perfect ways. I can recall one incident of my childhood, where I directly disobeyed your principals. It was the beginning of my first year in middle school. During this sixth grade year my neighbors, sisters, and I all carpooled together for the convenience of our parents. After school, it was our ordinary custom to leave school grounds and walk to a more accessible location for our parents to come and drive us home. (This location was near a man’s private flowerbed.) One day, on our way to our parent’s car, my sisters, my friends, and I walked through this man’s flower bed. We had no intentions to destroy the poor man’s flowers; we were simply careless and did not realize we were trampling the man’s flowers. The concerned man, immediately ran out of his house and angrily asked us to be more careful. At that moment, my ego saw a unique opportunity. This was the perfect way to showcase my authority as the eldest of our carpool group. I would rebel against this man, and show that I truly was a ‘sixth grader.’ I executed my plan by jumping on the man’s flowers every 30 seconds or so. My friends and siblings stood around me surprised, but intrigued. They stared right at me, as if they were rooted to the spot, but then the man ran towards us and they were were gone. I, poor wretch, was caught ‘red-handed.’Though I sinned that day, God was still at work. What I meant for evil, God  meant it for good. 11 I was forced to learn the importance of ‘consequence’. I had to apologize to this poor man, I had to face the punishment of my parents, I had to explain to the school it was my fault if they had received any angry phone calls from nearby houses, I had to eat my pride, and I had to apologize to my friends/siblings for setting a poor example. Sin has consequence. Yet God, you in your rich mercy 12, forgave me.I thank you Lord Jehovah, that you paid my price,I am saved in your name, Jesus Christ. 13 1. Acts 4:12 2. Isaiah 40:28 3. Jeremiah 10: 10  4. Psalms 19:1 5. Acts 4:11 6. Matthew 22: 37 7. Psalm 90:2 8. Isaiah 55:9 9. 2 Peter 3:9 10. Proverbs 2:6 11. Genesis 50:20 12. Ephesians 2:4 13. Acts 4:12

Augustine's View of Sin

In section 17,27 of book 1 Augustine claims "[...] the intelligence which was your gift to me and [...] in which I frittered it away." How can one claim he has sinfully misused the gifts of omni-benevolent God. In the section 20, 31, the reader receives a clear window into Augustine's view of sin. Here, Augustine states "In this lays my sin, That not in him was I seeking pleasures, distinctions in truth, but in myself and the rest of his creatures," Here, Augustine clarifies that his sin did not lie in what he did, but rather why he did. Motive, is the key factor. Therefore according Hippo's bishop it is possible to misuse a 'God-given' gift such as intelligence if one is using that "God-given gift" of intelligence for the wrong reasons. For example Augustine claims that at a young age Augustine used his "God-given" skills at rhetoric for popularity and fame.

First Impressions on Confessions

My first impression of Augustine's Confessions, is I am thinking (Naturally:). In the first book of Confessions Augustine discusses deep questions and paradoxes about the relationship between omniscient God and sinful man. However, the audience is not merely reading Augustine's thoughts on these intense questions, instead the audience is engaged with Augustine in his thinking. The audience takes part in Augustine's questions. Augustine has the unique ability to grab his reader by the hand and bring him back 1600 years into the past. As I read Confessions, I find a myself looking out the window to a Northern African landscape; suddenly I am sitting with Bishop Augustine debating at which age one should be baptized.  

How had converting to Christianity now gained "all sorts of fraught political implications"?

Throughout the rule of Emperor Constantine, Christianity makes a giant leap from the a persecuted minority religion to the Roman Empire's accepted Religion. In 313, Constantine employs the Edict of Milan and Christianity becomes legal.  Around 320-330, Christian nation Armenia, forms unofficial political ties with the powerful Roman Empire because of their same Religious beliefs. Constantine is able to indirectly challenge, the rivaling nation of Persia by politely suggesting that Shapur II (King of Persia) should not persecute the Armenian Christians. Here Constantine has skilfully used the Christian Religion in order to threaten corresponding rivaling Nations. Christianity has displayed its valuable ability to be used as a Political tool. With this new side of Christianity, people can now employ Christianity as a way to receive favors. For example, a respected man  working as a bureaucrat claims he has converted to Christianity, and the current governor wishing to prove himself as a sincere Christian governor offers this recently converted man a higher position. The bureaucrat now receives a higher income, and the governor is now perceived as a respecter of Christians. Converting to Christianity has now gained all sorts of "fraught political implications."

The Most Powerful Weapon of the Medieval Ages

It's the year 306 and Rome is politically divided; distant threats from surrounding nations have tamed "the never ending destiny of Rome". The Roman population is more concerned with Colosseum entertainments than technological and philosophical innovations. Constantine, the world's first Christian emperor, rises to this desperate situation and unifies the Roman Empire under the Christian banner. The Roman empire is forever indebted to this pious imperial figure.
However 1700 years later a new figure emerges; historian Susan Wise Bauer presents us with an different story. She questions the legitimacy of Constantine's faith; perhaps Christianity is merely a political tool that allows Romans to fully serve "two identities": Christianity and Rome. Christianity has the ability to bind all citizens to a cause that both transcends and fully supports the Roman Empire. This ability is extremely valuable and important to power hungry Constantine. Constantine no longer has to deal with a disloyal African Roman citizen, because the Roman people now believe they are serving an Empire of God. Both Politics and Religion are merged, both are never the same. The force of fate" that once guided brave Aeneas is replaced. A new purpose drives the Roman Empire: "The will of God."