By van Johannes Oort
According to a number of newly came across texts, Augustine and Manichaean Christianity presents groundbreaking discussions of the connection among the main influential church father of the West and the faith of his early life. Augustine’s reference to Manichaean Christians used to be not just extreme, but additionally enduring. This booklet reveals the fundamental heritage of writings similar to Augustine’s Confessiones, De ordine and De vera religione, and discloses many a hidden Manichaean resource of his strong thoughts of reminiscence and the imaginative and prescient of God. Contributions via, between others, Iain Gardner, Therese Fuhrer, Jason BeDuhn, Majella Franzmann, Josef Lössl, Annemaré Kotzé and Nils Arne Pedersen.
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Extra info for Augustine and Manichaean Christianity: Selected Papers from the First South African Conference on Augustine of Hippo, University of Pretoria, 24-26 April 2012
Lev. 1–7), not to mention even humans (cf. g. Gen. 22:2) and now exercise the practices for which we left the idols, in a more cruel way under the prophets and the law? To conclude, is it right to judge the meat of some dead animals as clean, and to treat others as unclean and defiling (cf. Lev. g. Dt. 41 There is, however, one interesting word in these lists. In c. Faust. 42 This list of Old Testament laws is one of the longest we can find in c. Faust. The word ‘washings’ is important. The Latin word used here, ‘baptismata’, is a translation of the Hebrew כבס, which is in Greek: πλύνω.
16, 3 (CSEL 25,1: 442, 4–7): Quamuis ergo et haec non parua uideantur ad confirmandam suspicionem falsi de capitulo isto, plus tamen illo teneor, quia omnem, ut dixi, Moyseos scripturam scrutatus, nullas ibi de Christo prophetias inueni. 62 See above n. 23. 63 This implies that, in the debates about prophesies, Catholic Christians brought some texts to the attention of Manichaeans to provide evidence that Moses indeed had spoken about Jesus. This procedure may well largely explain Faustus’ statement that he searched the words of Moses for prophecies concerning Jesus Christ.
Augustine had read Paul a number of times, and had always found in him precisely what he wanted to. Additionally, as a Catholic, he had joined an interpretive tradition that had effectively nullified the deterministic elements in Paul. The only ones reading Paul the way Augustine came to do in the 390s were the Manichaeans. Undoubtedly, Augustine had been exposed as a Manichaean auditor to some version of this reading of Paul, and the related issues of the subjected human will and its dependence on grace for liberation.