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."