Cover

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pp. 1-3

Title

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pp. 4-4

Copyright

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pp. 5-7

Contents

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pp. vii-viii

Note on Terminology

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pp. ix-x

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Introduction

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pp. 1-25

At Easter in the spring of 387, Augustine, recently retired civic rhetor of Milan, received baptism at the hands of the city’s bishop, Ambrose, formalizing at the same time both his conversion to the “Nicene” faith of the “Catholic” Church and his apostasy from the Manichaean sect to which he had belonged for more than a decade. ...

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Chapter 1. The True Religion

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pp. 26-53

Augustine returned to Africa in 388 a new man, the bearer of a new subjectivity.1 Even while he presented himself as representing an alternative to the options of identity present in Africa, however, his own integration of this new identity into his life was far from complete. ...

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Chapter 2. Myth and Morals

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pp. 54-87

In the face of aggressive Manichaean proselytization, by which “they pursue both the learned . . . and the unlearned,” Augustine had been advised by those more familiar with the current African scene to abandon the pretensions of his philosophical compositions in favor of something more widely useful in the competition for the hearts and minds of the people.1 ...

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Chapter 3. Perfecting the Paradigm

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pp. 88-121

In the early spring of 391, Augustine took the road north from Thagaste to the coastal town of Hippo, supposedly on a personal mission to recruit for his community a prominent citizen (one of the agentes in rebus, or government comissioners)—such new recruits were essential to keep the project funded— but possibly also with a thought to relocate the community itself to Hippo (Serm 355.2; Possidius 3.3).1 ...

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Chapter 4. Fortunatus

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pp. 122-163

Two days in the late summer of 392 changed Augustine forever, although at the time he scarcely recognized it. Augustine had served as a priest in Hippo for little more than a year when he was approached by an unusual joint delegation of Catholics and Donatists, asking him to take on in debate the local Manichaean leader Fortunatus. ...

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Chapter 5. The Exegete

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pp. 164-191

The kind of Christian Augustine had become in his conversion obligated him to acknowledge the authority of the Bible. But it was entirely up to Augustine to determine how much further he would engage with the biblical text than that gesture of acknowledgment. His compositions prior to his debate with Fortunatus provide a very clear indication that, ...

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Chapter 6. The Problem of Paul

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pp. 192-238

Despite Augustine’s later attempts to claim a prominent place for Paul in his initial conversion and earliest years as a Catholic, the evidence of his own writings shows incontrovertibly that Paul came dramatically to the foreground of his attention in the mid-390s, as an intense set of exegetical discoveries that R. A. Markus has likened to a landslide.1 ...

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Chapter 7. Accused

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pp. 239-273

Sometime in 394 or 395, as Augustine worked intently on finding a “Catholic” Paul, bishop Valerius proposed to his superior, Megalius, bishop of Calama and primate of Numidia, that his priest Augustine be appointed coadjutor bishop in Hippo.1 We do not know what argument Valerius made for this unusual step. ...

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Chapter 8. Discoveries

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pp. 274-313

Affirmed in the authenticity of his conversion and conformity, and ordained bishop of Hippo by Megalius himself, Augustine now occupied a place of authority within the Catholic Church, making him both more visible to assessments of conformity and more influential in defining what should count as conformity. ...

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Chapter 9. How One Becomes What One Is

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pp. 314-368

Augustine had a new self to present to the world. Following earlier formulaic summaries of his conversion,1 as well as what must have been a more self-conscious and crafted account in conditions of adversity, his subsequent vindication and elevation to the episcopate had created the circumstances in which he could and would transform his story into the literary triumph of his Confessions. ...

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Chapter 10. Truth in the Realm of Lies

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pp. 369-402

Augustine’s shift from autobiography to exegesis in the concluding sections of the Confessions presents a notorious problem. There is no shortage of hypotheses that seek to account for this rather odd compositional move, linking, in Roland Teske’s all too apt characterization, “rather strange autobiography and even stranger exegesis.”1 ...

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Conclusion

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pp. 403-428

“It is not easy to do justice to the opponents of St. Augustine,” W. H. C. Frend once said.1 He spoke at the midpoint of the last century, during which more historically conscious ways of reading Augustine gradually gained ground on synthetic, theologically expository approaches to his body of work, bringing with them a growing awareness of the complexity of his non-Catholic intellectual contacts and debts. ...

Notes

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pp. 429-492

Bibliography

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pp. 493-514

Index

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pp. 515-536

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Acknowledgments

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pp. 537-538

This is the second volume of a planned trilogy on Augustine of Hippo’s engagement with the Manichaeans of North Africa, and its consequences for his legacy as a major contributor to the shape of Christian identity until the present day. It comes so close on the heels of the first that I am especially appreciative of the perspective I gained from the panel ...