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By van Johannes Oort

In keeping with a number of newly came upon 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 youth. Augustine’s reference to Manichaean Christians was once not just severe, but additionally enduring. This booklet reveals the basic historical past of writings resembling Augustine’s Confessiones, De ordine and De vera religione, and discloses many a hidden Manichaean resource of his strong recommendations 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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5. 8 This is the case in c. Faust. 5. In this book Faustus claims to be a real Christian because he obeys the rule of Jesus, for example, about not carrying money in purses, and because in his life one can observe the blessings of the gospel, as he is poor, meek, a peacemaker, pure in heart, and so on. In 5,5 Augustine reminds his readers that the Manichaeans did not have money in purses, but that they have money in boxes and bags. The following words are aimed directly at Faustus: sleeping in a down-filled bed with blankets of goatskins, which is more luxurious than the bed his poor father used to sleep in.

6 The Capitula contain many Biblical quotes both from the Old and the New Testament. Therefore, the work provides much important insight into the Manichaeans’ use and appreciation of Scripture. Faustus’ Capitula also give us an opportunity to learn more about the young Augustine, because Faustus and the young Augustine knew each 1 See conf. ): Iam uenerat Carthaginem quidam manichaeorum episcopus, Faustus nomine … 2 See van den Berg 2010: ch. III, n. 34. 3 Cf. Wurst 2001/2012:307. 4 See c. Faust.

It had downplayed or set aside features of the earlier Christian movement that had become too closely associated with its rivals, just as those rivals likewise represented developments of selected Christian themes. In the initial period following his conversion, Augustine could still emphasize what these distinct systems shared in their basic concepts and goals for human fulfillment (mor. 12). The North African environment proved far less cosmopolitan and tolerant, and Augustine had to contend with an intense three-way battle over the right to speak for Christianity among Donatist, Catholic, and Manichaean Christians.

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