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By John O'Meara

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Extra resources for Charter of Christendom: The Significance of the City of God

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Am- brose: "For the letter killeth, but the spirit quickeneth" (II Cor. III. 6)13—but rather with attempting to show that what Augustine (among other Christian authors) was doing was likewise part of a persisting and long- established tradition in the Platonist schools. Philo Judaeus (c. D. 14 His method was that of the elaborate and extended com- mentary upon the text. His chief device in the applica- tion of Platonism to Scripture was allegory, an instru- ment used long before his time in the interpretation of Homer and Hesiod, and similarly used after his time by, for example, Porphyry.

XVI. 2] ... it is in these oracles (oracula) (to Abraham) that the utterances of our God, Who is the true God, begin to have a clearer reference to the chosen people.... [XVI. 30] ... of all the truths they preached the chief is this: that Christ rose from the dead and was the first to reveal that immortality of resurrection in the flesh. . [XXII. 10] 36 Among the miracles used to confirm Scripture the one which was preeminent was Christ's resurrec- tion (XXII. 10). This, as we shall see, was of special significance in Augustine's work.

No efficient cause: it may be said to have a deficient one. To use, for ex- ample, a created good for any end other than the wor- ship of the Creator is evil: "The first evil will was indeed a declining from the work of God to its own works rather than any work" (XIV. 11). Again: "to forsake the Creator and live according to the created good, is not good" (XIV. 5). It can be seen, im- mediately, how Augustine, according to this doctrine, can refer to what is merely human, or merely humanly considered, as simply evil.

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Charter of Christendom: The Significance of the City of God by John O'Meara


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