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This paper is to explore Augustine's understanding of the relationship between faith and reason as well as between his understanding of the relationship between theology and philosophy. This exploration is necessary because he is labeled the progenitor of the so-called medieval synthesis of faith and reason.
According to Augustine, Christian faith should be rational. He embraced Platonism so long as it is not contradictory to Christian faith. By taking advantage of the understanding provided by reason, he intended to clarify faith based on authority. In this sense, reason finds what faith pursues.
Augustine had been exposed to Platonism through the Enneads of Plotinus as well as encounters with the Christian Platonists in Milan before he underwent the mystical conversion experience of Cassiciacum in 386. Even after the conversion, his theological thinking was under the sway of philosophy.
When he entered into ministry at Hippo in the 390s, Augustine was engrossed in the Pauline epistles. In light of Pauline theology, he made a critical reflection upon Philosophy and was not able to find in Platonism some Christian doctrines such as the person of the Holy Spirit and the Incarnation of Christ. From this time forward, he distanced himself from Platonism.
Augustine's employment of pagan philosophy did not do harm to Christian faith. Rather, the former enriched the latter, making the latter more rational and universal. Throughout his life he remained a Platonist as much as he remained a Christian. In his late career, however, he did not praise philosophy as much.
According to Augustine, Christian faith should be rational. He embraced Platonism so long as it is not contradictory to Christian faith. By taking advantage of the understanding provided by reason, he intended to clarify faith based on authority. In this sense, reason finds what faith pursues.
Augustine had been exposed to Platonism through the Enneads of Plotinus as well as encounters with the Christian Platonists in Milan before he underwent the mystical conversion experience of Cassiciacum in 386. Even after the conversion, his theological thinking was under the sway of philosophy.
When he entered into ministry at Hippo in the 390s, Augustine was engrossed in the Pauline epistles. In light of Pauline theology, he made a critical reflection upon Philosophy and was not able to find in Platonism some Christian doctrines such as the person of the Holy Spirit and the Incarnation of Christ. From this time forward, he distanced himself from Platonism.
Augustine's employment of pagan philosophy did not do harm to Christian faith. Rather, the former enriched the latter, making the latter more rational and universal. Throughout his life he remained a Platonist as much as he remained a Christian. In his late career, however, he did not praise philosophy as much.
목차
Ⅰ. 도입
Ⅱ. 일반적인 경향
Ⅲ. 신앙과 이성의 관계성
Ⅳ. 사상적 편력
Ⅴ. 결론
〈Abstract〉
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