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Augustine of Hippo (354-430) strongly influenced western theology, but he has often been accused of over-emphasizing the unity of God to the detriment of the Trinity. In Augustine and the Trinity, Lewis Ayres offers a new treatment of this important figure, demonstrating how Augustine's writings offer one of the most sophisticated early theologies of the Trinity developed after the Council of Nicaea (325).� Building on recent research, Ayres argues that Augustine was influenced by a wide variety of earlier Latin Christian traditions which stressed the irreducibility of Father, Son and Spirit.� Augustine combines these traditions�with material from non-Christian Neoplatonists in a very personal synthesis.��Ayres also argues that Augustine shaped a powerful�account of Christian ascent toward�understanding of, as well as participation in the divine life, one that begins in faith and models itself on Christ's humility.
- Sales Rank: #1318269 in Books
- Published on: 2014-01-30
- Released on: 2014-01-30
- Original language: English
- Number of items: 1
- Dimensions: 9.02" h x .79" w x 5.98" l, 1.11 pounds
- Binding: Paperback
- 376 pages
Review
"... Ayres provides scholars of early Christian thought with an important work that will serve as a basic point of orientation for anyone venturing onto this difficult theological terrain."
Doug Finn, The Thomist
About the Author
Lewis Ayres is Bede Professor of Catholic Theology at the University of Durham. He is co-editor with Frances Young and Andrew Louth of The Cambridge History of Early Christian Literature (2004).
Most helpful customer reviews
15 of 16 people found the following review helpful.
An Excellent Analysis of Augustine's Trinitarian Thought
By Grant Hemingway
Lewis Ayres' is a well respected theologian and for good reason, he has taught at Emory University in the United States and now at Durham University in the United Kingdom. He is well known for his book Nicaea and its legacy, a study of the Council of Nicaea. This book studies Augustine's Trinitarian theology, most widely expounded upon in Augustine's On the Trinity. Ayres addresses the common accusation that Augustine was heavily influenced by Neoplatonism in his theology and shows how this influence is often overstated while recognizing the areas where the influence is present. I recently completed a dissertation examining the correspondences between Neoplatonic cosmology and Christian Trinitarian thought and this book offered some valuable insight on the subject. While this book might be a little strenuous for a novice on the subject it is readable and Ayres' style is engaging. I would perhaps recommend reading Henry Chadwick's, Augustine: A Very Short Introduction first which would offer a good foundation to move on to this work.
9 of 17 people found the following review helpful.
Good exposition; under-developed thesis
By Jacob
Continuing the argument in his Nicea and its Legacy, Ayres wants to posit Augustine as a faithful exponent of the "pro-Nicene" tradition. In order to do so, he must rescue Augustine from the charge that Augustine simply framed Trinitarian theology around explicitly neo-Platonic categories. Thus, Ayres argues that Augustine used a number of non-Christian sources ranging from Platonic to neo-Platonism; therefore, a 1:1 parallel between Augustine and Plotinus is unwarranted, or so Ayres argues. Ayres continues with a Latin context for Augustine, and here we are treated to some excellent expositions of Hilary and Ambrose.
Pro-Nicene, but...
I grant Ayres' argument that Augustine was not a full-orbed neo-Platonist. Further, I can even agree with him that Augustine did not use the idea of "hypostases" in the Plotinian sense (he may well have, but I lack the ability to judge that topic). Notwithstanding, though, Augustine did say he was heavily influenced by Platonists and did admit he framed his doctrine of simplicity around Platonic categories (City of God, books 8 and 11). Elsewhere in the book, Ayres routinely says that Augustine's models often follow Platonic categories (Ayres: 209, 314, 316). So, do we see Augustine as a neo-Platonist or not? Why not? Ayres has certainly advanced the scholarship on Augustine and neo-Platonism, but he has come nowhere close to overturning the earlier scholarly consensus. Earlier scholars, therefore, are not off-base for seeing Augustine within at least some category of neo-Platonism.
Ayres also wants to argue that Augustine held to a robust view of the irreducibility of the divine persons: in other words, an emphasis on the "three-ness" of the Trinity. A few questions arise, though: if the persons are irreducible, how can they subsist in the essence relatively? It seems the concepts of "relative subsistence" and "irreducibility" are mutually exclusive, especially given the fact that Augustine didn't even like the term "persons!#" Secondly, if the Holy Spirit is the love between Father and Son, or the love of the Father and Son, then one must immediately ask, "Is the Holy Spirit now an attribute of the other persons, or is he an irreducibly divine person?"
The book ends with a thorough discussion of how Augustine used the Trinitarian analogies. This book is quite fine in many ways. Ayres gives us careful arguments and advances much recent scholarship. I do not think his "pro-Nicene" thesis is as strong as he presents it, nor do I think he successfully disengages Augustine from the neo-Platonic model.
12 of 27 people found the following review helpful.
Needs more tanks
By Nebridius
Ayres has crafted a well argued presentation of Augustine's trinitarian theology. But over all, the book suffers from a lack of bloodshed. Sure, Ayres quotes The Magnificent Seven and The Outlaw Josey Wales, but what fans of Ayres really want is more action. Where is a discussion of the Nazi tank maneuvers in the blitzkrieg? Where are the analytical charts breaking down the comparative advantages of the Panzerkampfwagen E-100 and the Sherman VC Firefly? Where is the extended excursus on Russian mobile artillery entrenchment at the battle of Stalingrad? Nuanced parsing of pro-Nicene grammar is fine and dandy, but we have all come to expect more from Ayres.
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