"Paula Frederiksen explores the ways that Augustine uses a literal interpretation of the Bible to understand the role of Israel, Jews, and Judaism in his theology of history. Thomas F. Martin uses Augustine's later works to demonstrate how Augustine reads Romans as he develops his "method of discovery," or hermeneutics. Eugene TeSelle examines the inner conflict that Augustine expresses in his sermons on Romans 7 and 8. Simon Gathercole analyzes the ways that Augustine reads natural law and restored nature in Romans as a result of his conversion. John K. Riches looks at the impact Augustine's readings have had on Pauline critical studies. Using Galatians and Romans, Peter J. Gorday explores the patristic debate about reading Romans. Daniel Patte offers Augustine as a model for the practice of "scriptural criticism" of the New Testament. Finally, Krister Stendhal provides a response to the essays."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved

Augustine and Roman Virtue seeks to correct what the author sees as a fundamental misapprehension in medieval thought, a misapprehension that fuels further problems and misunderstandings in the historiography of philosophy. This misapprehension is the assumption that the development of certain themes associated with medieval philosophy is due, primarily if not exclusively, to extra-philosophical religious commitments rather than philosophical argumentation, referred to here as the 'sacralization thesis'. Brian Harding explores this problem through a detailed reading of Augustine's City of God as understood in a Latin context, that is, in dialogue with Latin writers such as Cicero, Livy, Sallust and Seneca. The book seeks to revise a common reading of Augustine's critique of ancient virtue by focusing on that dialogue, while showing that his attitude towards those authors is more sympathetic, and more critical, than one might expect. Harding argues that the criticisms rest on sympathy and that Augustine's critique of ancient virtue thinks through and develops certain trends noticeable in the major figures of Latin philosophy.

The person to whom I had addressed the three books entitled De Peccatorum Meritis et Remissione, in which I carefully discussed also the baptism of infants, informed me, when acknowledging my communication, that he was much disturbed because I declared it to be possible that a man might be without sin, if he wanted not the will, by the help of God, although no man either had lived, was living, or would live in this life so perfect in righteousness. He asked how I could say that it was possible of which no example could be adduced. Owing to this inquiry on the part of this person, I wrote the treatise entitled De Spiritu et Littera, in which I considered at large the apostle's statement, "The letter kills, but the spirit gives life." In this work, so far as God enabled me, I earnestly disputed with those who oppose that grace of God which justifies the servances of the Jews, who abstain from sundry meats and drinks in accordance with their ancient law, I mentioned the "ceremonies of certain meats" [quarumdam escarum cerimoniæ] - a phrase which, though not used in Holy Scriptures, seemed to me very convenient, because I remembered that cerimoniæ is tantamount to carimoniæ, as if from carere, to be without, and expresses the abstinence of the worshippers from certain things. If however, there is any other derivation of the word, which is inconsistent with the true religion, I meant no refernce whatever to it; I confined my use to the sense above indicated. This work of mine begins thus: "After reading the short treatise which I lately drew up for you, my beloved son Marcellinus," etc.

How can we present the truth about Jesus to a world that rejects all truth claims as arbitrary? Can we find way to engage in meaningful conversation without appearing arrogant or manipulative? Can we witness to the gospel without simply enlisting in the ongoing culture wars? Curtis Chang has found a unique way to address these pressing questions of our age. He argues that similar challenges confronted Christians at two key moments in church history and stimulated creative responses by two monumental thinkers. Augustine (AD 413) faced a fragmenting society where pagans accused Christians of causing the mounting social ills afflicting Rome. Thomas Aquinas (AD 1259) pondered the disorienting Muslim challenge that provoked most medieval Christians to crusade rather than converse. Through a careful study of Augustine's City of God and Aquinas's Summa Contra Gentiles, Chang argues that both followed a brilliant rhetorical strategy for engaging unbelief. Such a captivating strategy is critical in our cultural context where Christian witness seems as difficult as ever. Connecting these ancient writers to the contemporary analysis of thinkers like Alasdair MacIntyre, James Davison Hunter, Lesslie Newbigin, and Stanley Hauerwas, Chang puts forth his own bold recommendations for Christian rhetoric in the twenty-first century. This book will be of vital interest to a wide audience. Scholars will find a fresh reading of these important texts. Pastors and teachers of evangelism and apologetics will discover crucial resources from our Christian past. And all Christians seeking a faithful strategy for communicating the gospel will receive inspiration and hope for today.

St. Augustine's view of history and humanity reflect his dedication to Christian thought and theology.