Vorlage:1962 Rezensionen Die Bekehrung des Aurelius Augustinus

• [1962-122] [Englisch] Rezension zu: Guardini, Die Bekehrung des Aurelius Augustinus, engl., in: The clergy review, London, 47, 1962, S. 254-255 [Mercker 3254] - [Rezension] - [noch nicht online]
• [1962-123] [Englisch] Rezension zu: Guardini, The Conversion of St. Augustine, in: Concordia Theological Monthly, 33, 1962, S. 248 f. [neu aufgenommen] – [Rezension] - https://books.google.de/books?id=LZs9AAAAYAAJ
• [1962-124] [Englisch] Paul L. Knapke: Rezension zu: Guardini, The Conversion of Augustine, in: The Catholic Historical Review, 47, 1962, S. 30 f. [neu aufgenommen] – [Rezension] - https://books.google.de/books?id=L2wUAAAAIAAJ
  • S. 30 f.: „As the author professes, this work is not so much an historical as a psychological study of Augustine's conversion. It is divided into two parts entitled: "The Basis of Interpretation" and "The Way of Decision." Το this reviewer the author's discussion of such topics as "Inwardness," "The Drama Within," "Perfection and the Blissful Life," "The Eros and the Heart" as related to Augustine - failed to add greatly to a clarification of Augustine's psychological processes. It appears that too many topics are treated too briefly and sketchily and, consequently, the net result is vague and unclear. Because of its highly abstract and speculative character, the selection of this volume by the Catholic Book Club comes as a surprise. The quotations from the Confessions are well chosen and appear to be more enlightening, in many instances, than the author's commentary. One wishes that more citations had been made. Monsignor Guardini does make some excellent observations. "Above all there is in him (Augustine) an elemental sensuality along with an equally elemental drive toward the intellectual" (p. 35). He demonstrates very well that Augustine's search was not merely for truth, but for wisdom (pp. 67 ff.). Very fittingly does he call attention to the distortion of Augustine's thought by the sixteenth-century reformers and the Jansenists. He calls Augustine's definitions of God-relationship, of His universal efficacy, of grace, etc., "intolerable" when severed from the decisive truth that "God is the essentially Loving One." Guardini further remarks: Whenever Augustinian doctrine has become fateful for Christian life - I have in mind both the predestination heresies and the personal difficulties experienced by believers naturally prone to melancholy - it has been because in conceptions of God, divine omnipotence or justice dominated. Such conceptions are apt to be based on Augustine, but wrongly so. Augustinian thought can be truly appropriate only on the basis of Augustinian experience and conception of God, in which, mighty as divine power and just holiness are, it is love that predominates and guides (p. 131). The chapter entitled "The Mother" is well developed and presents several unique observations. The analysis of relationship between Monica and Augustine strikes a sympathetic chord in the reader. The continual pursuance of the mother after the son infringed upon Augustine's strongly independent nature. Monica was a powerful personality "both humanly and religiously." But Guardini wonders whether his dependence upon her was great! Augustine's reserve toward Ambrose was likely due to his mother. „At any rate, Augustine did preserve his human and intellectual freedom, and usually did - in good as in evil - pretty much what he wanted to." Her maternal help, advice, and exhortation were usually resented by him. Her influence was chiefly of the spirit, or rather, "of the Holy Spirit" (pp. 159 ff.). Only later, and especially after the tremendous event at Ostia, did Augustine appreciate Monica and write some of his most exaltingly beautiful lines concerning her. This psychological commentary on The Conversion of Augustine should terminate in a desire to read or reread the Confessions.“