I’m listening to The Enchiridion, by St Augustine.
Here is a place to write down my thoughts as I go along.
Chapters 01-017
It is interesting that St Augustine places a high importance on understanding faith, hope and love as Pope Benedict has started his pontificate with encyclicals on this. Unlike St A, BXVi seems to regard hope and faith as interconnected.
Interesting questions- wanting to know about Telos- man’s end (would people today think it makes sense to ask this question or just think that man’s end is what he makes it, subjective rather than objective). Also the question about the goal of religion. Talking about things having objective goals is not in vogue today.
Quite a current question about the connection between faith and reason.
Mentions the principle that two contradictory things cannot both be true.
If someone is in error- hard to see how they could be damned for that…. rather to deliberately reject what you know to be true…but who would do that? It seems someone could be in error without their fault… how could this then damage their life?
Chapters 018-033
I was also interested by St Augustine’s comment on how much worse it is to believe a lie related to faith that a lie relating to something else, eg a lie giving you a wrong direction on a journey is one thing, but a lie relating to faith, whether Jesus is who he is, is another far more dangerous lie. This is something we don’t think about now.
Is it because we think that anyone can become an “anonymous” Christian? (see Rahner) Or have we stopped believing there is a great risk to those who don’t know about Christianity.
However, I also find it hard to beleive that someone would deliberately spread errors, knowing them to be false, surely it is more common for someone to spread errors believing them to be true.
Some things in the book seem to be no brainers. St Augustine points out that intention is important. If someone tells you something false, while believing it to be true then they are not lying- that is not their intent. While that might have been earth shattering at the time, such comments just seem blisteringly obvious now. This may well be because St A was the start of a process where this thought became part of our culture. I studied a module on law which stated that a crime changes all depending on the intent. There are a few other places where it seems St A just states the obvious.
The theme (close to my dissertation) about God putting (certain) desires in our heart, which cannot be satisfied without him
Chapters 034-053
Interesting: pride- man choosing to be under his own dominion, not Gods.
Old understanding of original sins in babies, not the deprivation of original holiness
Holy Spirit = the gift of God
Theme of our salvation being without any merit on our part. However, it also seems to me that inheriting original sin (the deprivation of original holiness) is also without fault on our part, so have trouble with this. Continues this in 93-110. I see that God owed us nothing, he did not have to save us, but did so out of love. Find it hard to understand that we totally deserved hellfire otherwise, but it is easy to see how we do not deserve heaven. Maybe I think this because of a loss of the sense of the seriousness of even small sins.
Chapters 054-072
Why should reconcilation of angels with man be of any real practical interest to us?
Not sure about comments relating to prefering things of earth to things of heaven. Punishment for St A seems to be the suffering of losing these things. Isn’t that just suffering tho’.
He talks about putting earthly things in the first place- seek first the Kingdom of God.
There is a comment here I don’t agree with. St A talks about the pain experiences when losing earthly things, as if that is somehow unspiritual. This seems closer to the Bhuddist idea of annilation of desire. Perhaps a truly spiritual person should rather have more pain than the unspiritual one, as they will love more. “A rock feels no pain”. However, some attachments to “earthly thing” can be like illusions or idolatry, where you put some earthly thing eg the big three money sex or power, before God. There can be some disordered attachments. Just heard that weeds have different names, bind weed binds itself around healthy plants. Maybe some unhealthy attachments are like that.
73-92
Loving enemies reminded me of Chesterton’s comment:
“The Bible tells us to love our neighbours, and also to love our enemies; probably because they are generally the same people.”
Some of the discussion to do with the resurrected body are in part amusing (what will happen to all the nail clippings), in part questions I would never have thought to ask what happens to siamese twins).
93-110
There seem to be some Calvinist strains here, a hint that some are predestined for hell?
I think that for some, God’s will is that he will not break free will. He permits someone to reject him, rather than remove free will. So free will is willed above forcing some against their will. St A does say this also, but still think Calvin could have found a few quotes to support his cause here!
Not sure it is true that soul would not have left body without original sin- eg Scott Hahn suggested we would, but death would be different, we would die (physical death), but not “die die” (physical and spiritual death).
The existence of evil is good????
111-122
Picks up on the currently in vogue thought that hell is not a risk. It was a problem at St Augustine’s time too. So what is the truth, is the road to heaven narrow or not?
Two kingdoms, God’s and Satans- does St Ignatious echo this?
Different miseries in hell? Different levels of joy in heaven.
Why does hell last eternally. Why can’t they cease to exist, even if after a period of punishment? Does God sustain them in an existence of torment?
St A says that love needs to be the motive for good actions. Is it all in vain if the motive is obedience or duty? I think it is on the road and not totally in vain if the motives are good, even if not love. Or is that just leading to laziness and not aiming higher?
St A says love will be free-er in next life when unrestrained by lust to retrain and conquer? What is meant by this opposition? Seeing someone as object rather than a person? Unclear. Later found something by on a web search ”Lust is the opposite of love. It is using”, although it is sometimes used to mean attraction/desire between two people, that is probably a misuse of the word and the source of my initial confusion here.