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Bооk 6 Summаry: Bоok 6 begins with the аrrivаl of Augustine’s mother in Milan (chapters 1–2). Then, Augustine paints a selective portrait of Ambrose (chapters 3–5). The opening focus is followed by three more important people in Augustine’s life. One is a drunken beggar Augustine observed celebrating his good fortune at having received a few coins, which made Augustine realize how empty his life of ambitions was (chapter 6). Then comes a long section devoted to Augustine’s friend Alypius (chapters 7–10) being saved from an addiction to attendance at gladiatorial games, his being miraculously spared from false accusation of a crime, and his integrity as a lawyer who refused to take a bribe. Augustine devotes a paragraph to his friend Nebridius (conclusion of chapter 10). The last third of Book 6 returns to the more familiar mode of the first five books. Identifying himself as being in his thirtieth year at this point, Augustine composes an interior monologue that takes us inside his chaotic life of internal instability (chapter 11). This recollection slides into the subject of marriage. Commentary: Book 6 has baffled readers and commentators by its wide-ranging excursions into the lives of people other than Augustine himself. At no point has the Confessions been governed by strict unity. Then, too, the linear narrative line is not the only way to conduct a biography or autobiography. In Book 6 we become familiar with some of Augustine’s acquaintances and influences in his life, and in this process we get to knowAugustine better. He lavishes his attention on the zeal of Monica’s church attendance and the quickness with which she agreed to Bishop Ambrose’s desire that she offer prayers instead of food and drink on behalf of the martyrs. These activities are offered as evidence of the piety of Monica and the towering stature of Ambrose. The primary influence of Ambrose came by way of his preaching and in particular his way of interpreting the Old Testament. The effect of that exposition is made very clear: it removed Augustine’s intellectual objections to the teachings of the Church. Gradually Augustine came to an intellectual acceptance of Christian doctrine and the truthfulness of the Bible. The story of Alypius can be read as an example story that holds up a model to be emulated. In contrast to the complexity of Augustine’s portrait of Alypius, Nebridius functions at a single level: in being a restless spirit he is in every way a kindred spirit to Augustine at this state of his life. This brief portrait of the fugitive spirit leads naturally to a typical section of introspection and self-analysis on the part of Augustine (starting with chapter 11). The second half of this unit (chapter 12) is devoted to Augustine’s indecision regarding marriage, as worked out in conversation with Alypius. Augustine puts his oversexed temperament on display, with no attempt to conceal it. The Second Year in Milan Book 6 has baffled readers... [by focusing on] the lives of people other than Augustine himself... in the process, we get to know Augustine better.— DR. LELAND RYKEN, PROFESSOR EMERITUS OF ENGLISH This downward slide reaches its low point with the story of the dismissal of Augustine’s common-law wife of fourteen years. As Augustine tells us this, he combines two further subjects at the very end of Book 6 that are familiar to us from the first five books: he castigates himself for his sinful lifestyle and indecision about God, and he utters prayers to God, thanking him for having used the sins and emptiness in his life to draw him ever closer to Christian belief. For Reflection or Discussion: Why do you believe that Augustine chose these people (and the specific things that he tells us about them) and events for inclusion in his Confessions? What do we learn about Augustine in a general sense from these characters and events, and more specifically, what role did each play in Augustine’s spiritual pilgrimage? The two most persistent modes by which he returns to the thread of spiritual quest are (a) his statements of self-accusation and (b) his prayerful addresses to God. At what points in Book 6 does Augustine use those two forms (self-rebuke and prayer to God) to keep alive our awareness that the circumstances in his life were a story of providential direction toward eventual faith in God? Augustine is giving us progress reports or landmark moments in his journey to salvation. Do you mark specific moments, experiences, or people as important in your own journey? Book 8 Summary: Augustine has been moving toward embracing the Christian faith; the climax of his gradual conversion occupies Book 8. Chapter 1 is a prayer to God in which Augustine takes stock of his present situation. The subsequent story of final conversion is placed within a context of stories of conversion that parallel Augustine’s conversion and are an impetus to it. Thus Augustine visits a churchman named Simplicianus, who tells him the story of the conversion of Victorinus in which Simplicianus played a key role (chapters 2–4). Augustine is ardent to follow the example of Victorinus but is torn by an internal conflict of wills (chapter 5). Alypius and Augustine are visited by Ponticianus, who tells the story of how two of his friends had been converted while reading the Life of St. Antony (chapter 6). This story prompts Augustine to ponder his own conflict of wills and analyze his spiritual state (chapter 7). Then comes one of the most famous stories in the world. In a garden adjacent to his lodging, Augustine is torn between a desire to commit himself to God and his lifelong habit of sin (chapters 8–11). In the midst of this turmoil of soul, Augustine hears a child’s voice saying, “Pick up and read,” prompting Augustine to hasten to the place where his friend Alypius is sitting (chapter 12). There he finds Paul’s epistle to the Romans, opens it, and reads Romans 13:13–14. The conclusion of Augustine’s long quest toward faith is immediately realized. He and Alypius report what has happened to Augustine’s mother, and Augustine is cured of his lifelong addiction to sex and devotion to worldly success. Commentary: The first thing to note is that we finally get a book of the Confessions that is predominantly narrative in form. Another genre is the conversion story; in fact, Book 8 emerges as a small anthology of conversion stories. Perhaps it ranks just behind the story of Paul’s conversion as the prototypical conversion story of Christian history. Augustine's Conversion In Book 8 Augustine portrays himself as sitting on the fence, in need of what today we call a 'tipping experience.'— Dr. Leland Ryken, PROFESSOR EMERITUS OF ENGLISH Augustine knows what he wants: he wants to move beyond the sin in his life and commit himself to Christ. That is the goal of his quest. This storyline has been unfolding for a long time. We can observe the things that hold Augustine back from surrendering to Christ and the things that push him in the opposite direction toward embracing the Christian faith. He has already made the intellectual decision that Christianity is true, but he holds back at the moral level and the level of repentance or turning from sin. In Book 8 Augustine portrays himself as sitting on the fence, in need of what today we call a “tipping experience.” On one side, then, we see Augustine’s bondage to sin. This is what holds him back from achieving the goal of his spiritual quest. On the other side of the great debate we can chart the things that finally proved strong enough to conquer Augustine’s indecision. The first is the story of the conversion of Victorinus. The second is the conversion to the monastic life of two high-ranking public officials. All of this is a striking parallel to what was about to happen to Augustine. The actual conversion account is preceded by a long section of meditation (chapters 9- 10). The general drift of Augustine’s meditation on the human will is that we do not have a good will and a bad will (as Manichaeism asserts) but a single will that is directed either to the good or the bad. To climax his description of what transpired within him, Augustine resorts to his literary imagination: he invents a personified abstraction in the form of a beautiful woman named Lady Continence. She represents faithfulness to God. The magic never fails in regard to the story of Augustine’s conversion: the garden setting; Alypius standing at Augustine’s side, waiting “in silence for the outcome of [Augustine’s] unprecedented state of agitation”; the child’s voice repeatedly saying, “Pick up and read”; Augustine’s eyes falling on the passage from Romans that perfectly fits his situation— “Not in riots and drunken parties, not in eroticism and indecencies, not in strife and rivalry, but put on the Lord Jesus Christ and make no provision for the flesh in its lusts.” The last paragraph of Book 8 sounds exactly the right note in an understated way, being a brief prayer of gratitude and recollection of how Augustine was miraculously purged of his lust and ambition for success in the world. For Reflection or Discussion: What makes up the pull of evil within Augustine’s will, and what are the influences tugging him toward belief? One of the great feats of Book 8 is its realistic portrayal of the bondage that the habit of sin can bring into a person’s life. What forms has it taken in your life?
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