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Augustine and Manichaeism in the Latin West: Proceedings of by Johannes van Oort, Otto Wermelinger, Gregor Wurst

By Johannes van Oort, Otto Wermelinger, Gregor Wurst

Manichaeism, as soon as a gnostic global faith, quickly unfold to the Roman West. right here, the lifestyles and the paintings of the long run Church Father Augustine (354-430) turned inextricably attached with Manichaean teachings and practices. In view of the numerous new Manichaean texts specifically, it seems that, and not using a thorough wisdom of the "Religion of Light", Augustine's theology and philosophy are infrequently a possibility. This quantity brings jointly the chosen papers of the Fribourg-Utrecht symposium Augustine and Manichaeism within the Latin West, prepared on behalf of the foreign organization of Manichaean experiences in Fribourg (Switzerland) in the summertime of 1998. It features a enormous variety of contributions by means of major experts at the topic, focussing at the diffusion of Mani's faith within the Latin West and on its effect upon St. Augustine.

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Extra info for Augustine and Manichaeism in the Latin West: Proceedings of the Fribourg-Utrecht Symposium of the International Association of Manichaean Studies (IAMS) (Nag Hammadi and Manichaean Studies)

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Es dient nicht n u r der Beweisführung in der Ethik, sondern auch in allen a n d e r e n Lebens- u n d M a c h t b e r e i c h e n , in denen d e r M e n s c h sich entscheiden m u ß . 24 ‫ '"־‬K ö l n e r M a n i - K o d e x , hrsg. von L. K o e n e n u n d C. R ö m e r , Bonn 1985, S. 4. Augustins Position A n d e r s als im v o r h e r g e h e n d e n A b s c h n i t t , w o nicht zwischen M a n i Worten und manichäischen Lehrmeinungen unterschieden wurde, kann m a n davon ausgehen, d a ß Augustin der Verfasser der beiden S c h r i f t e n D e m e n d a c i o u n d C o n t r a m e n d a c i u m ist.

K o e n e n u n d C. R ö m e r , Bonn 1985, S. 4. Augustins Position A n d e r s als im v o r h e r g e h e n d e n A b s c h n i t t , w o nicht zwischen M a n i Worten und manichäischen Lehrmeinungen unterschieden wurde, kann m a n davon ausgehen, d a ß Augustin der Verfasser der beiden S c h r i f t e n D e m e n d a c i o u n d C o n t r a m e n d a c i u m ist. 3 " Augustin h a t wie M a n i T u g e n d e n u n d p h i l o s o p h i s c h e Begriffe theifiziert. D a z u weise ich a u f eine m a r k a n t e Stelle in s e i n e r D a r l e g u n g ü b e r die U n s t e r b l i c h k e i t d e r Seele hin: ‫ ״‬I n v o c o T e , D e u s V e r i t a s , in q u o et a q u o et p e r q u e m v e r a sunt, q u a e v e r a sunt o m n i a " 3 1 u n d G o t t , das ist die W a h r h e i t , u n d seine Seele will Augustin e r k e n n e n : ‫ ״‬D e u m et a n i m a m scire c u p i o " .

18 Cf. 3, 5, p. 216-218: « O m n i s igitur scriptura quae T c s t a m e n t u m uetus uoeatur, diligenter earn nosse cupientibus quadrifaria traditur: secundum historiam, secundum aetiologiam, s e c u n d u m a n a l o g i a m , s e c u n d u m allegoriam»; 14, 31, p. 282-284 et 18, 35,' p. 296. 19 2, 4, p. ». Le maxime est ici à r e m a r q u e r : l'essentiel serait-il d e r é p o n d r e a u x critiques relatives à l ' A n c i e n T e s t a m e n t ? Le livre s'intitule p o u r t a n t : De utilitate credendi et le §2, p a r e x e m p l e , n e m e n t i o n n e q u e l ' o b j e c tion q u i c o n c e r n e la foi.

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