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Augustine of Hippo (AD 354-430) is arguably the most controversial Christian thinker in history. His positions on philosophical and theological concerns have been the subjects of intense scrutiny and criticism from his lifetime to the present. Augustine and his Critics gathers twelve specialists' ...

Augustine of Hippo (AD 354-430) is arguably the most controversial Christian thinker in history. His positions on philosophical and theological concerns have been the subjects of intense scrutiny and criticism from his lifetime to the present. Augustine and his Critics gathers twelve specialists' responses to modern criticisms of his thought, covering: personal and religious freedom; the self and God; sexuality, gender and the body; spirituality; asceticism; cultural studies; and politics.Stimulating and insightful, the collection offers forceful arguments for neglected historical, philosophical and theological perspectives which are behind some of Augustine's most unpopular convictions.

In 1695, workers in Pavia, Italy, chanced upon a collection of bones in the crypt of the Cathedral of San Pietro in Ciel d'Oro. The workers later testified that they had seen the name of St. Augustine written in charcoal on the surface of the casket they had uncovered. Yet by the time of the ...

In 1695, workers in Pavia, Italy, chanced upon a collection of bones in the crypt of the Cathedral of San Pietro in Ciel d'Oro. The workers later testified that they had seen the name of St. Augustine written in charcoal on the surface of the casket they had uncovered. Yet by the time of the official inquest, all traces of the writing had disappeared.

Rich with new insights into urban literacy and conceptions of reading, this book explores the controversy that ensued over the alleged discovery of Augustine's bones. Manuscripts, broadsides, pamphlets -- even whole books -- were devoted to proving or disproving the authenticity of the remains. Although these works were addressed to members of the clergy, they were also intended for the general reading public in Pavia, Milan, and Venice. Their dissemination helped create a temporary public sphere in which the merits of the case were examined in a spirit of free debate.

A reexamination of the dispute over St. Augustine's bones illuminates aspectsof Catholic spirituality in Northern Italy during the late seventeenth and early eighteenth centuries. It also reveals the different ways in which Catholic scholars, local religious leaders, and the papal administration sought to influence and direct local popular religious belief and practices. Although the controversy was officially resolved by the papacy in 1728, the debate over the relics of San Pietro continued into the twentieth century.

By combining methods developed in the burgeoning field of the history of the book with the tools of cultural analysis, Harold Stone not only recovers the stories surrounding St. Augustine's bones, but also reconstructs the mental world of those who reador heard them.

In this book, Phillip Cary argues that Augustine invented the concept of the self as a private inner space-a space into which one can enter and in which one can find God. Although it has often been suggested that Augustine in some way inaugurated the Western tradition of inwardness, this is the ...

In this book, Phillip Cary argues that Augustine invented the concept of the self as a private inner space-a space into which one can enter and in which one can find God. Although it has often been suggested that Augustine in some way inaugurated the Western tradition of inwardness, this is the first study to pinpoint what was new about Augustine's philosophy of inwardness and situate it within a narrative of his intellectual development and his relationship to the Platonist tradition. Augustine invents the inner self, Cary argues, in order to solve a particular conceptual problem. Augustine is attracted to the Neoplatonist inward turn, which located God within the soul, yet remains loyal to the orthodox Catholic teaching that the soul is not divine. He combines the two emphases by urging us to turn "in then up"--to enter the inner world of the self before gazing at the divine Light above the human mind. Cary situates Augustine's idea of the self historically in both the Platonist and the Christian traditions. The concept of private inner self, he shows, is a development within the history of the Platonist concept of intelligibility or intellectual vision, which establishes a kind of kinship between the human intellect and the divine things it sees. Though not the only Platonist in the Christian tradition, Augustine stands out for his devotion to this concept of intelligibility and his willingness to apply it even to God. This leads him to downplay the doctrine that God is incomprehensible, as he is convinced that it is natural for the mind's eye, when cleansed of sin, to see and understand God. In describing Augustine's invention of the inner self, Cary's fascinating book sheds new light on Augustine's life and thought, and shows how Augustine's position developed into the more orthodox Augustine we know from his later writings.