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Book, page 331 / 441 [274] Cf. Ps. 27:8. [275] The group included Monica, Adeodatus (Augustine's fifteen- year-old son), Navigius (Augustine's brother), Rusticus and Fastidianus (relatives), Alypius, Trygetius, and Licentius (former pupils). [276] A somewhat oblique acknowledgment of the fact that none of the Cassiciacum dialogues has any distinctive or substantial Christian content This has often been pointed to as evidence that Augustine's conversion thus far had brought him no farther than to a kind of Christian Platonism; cf. P. Alfaric, L'Evolution intellectuelle de Saint Augustin (Paris, 1918). [277] The dialogues written during this stay at Cassiciacum: Contra Academicos, De beata vita, De ordine, Soliloquia. See, in this series, Vol. VI, pp. 17-63, for an English translation of the Soliloquies. [278] Cf. Epistles II and III. [279] A symbolic reference to the "cedars of Lebanon"; cf. Isa. 2:12-14; Ps. 29:5. [280] There is perhaps a remote connection here with Luke 10:18- 20. [281] Ever since the time of Ignatius of Antioch who referred to the Eucharist as "the medicine of immortality," this had been a popular metaphor to refer to the sacraments; cf. Ignatius, Ephesians 20:2. [282] Here follows (8-11) a brief devotional commentary on Ps. 4. [283] John 7:39. [284] Idipsum -- the oneness and immutability of God. [285] Cf. v. 9. [286] 1 Cor. 15:54. [287] Concerning the Teacher; cf. Vol. VI of this series, pp. 64- 101. [288] This was apparently the first introduction into the West of antiphonal chanting, which was already widespread in the East. Ambrose brought it in; Gregory brought it to perfection. [289] Cf. S. of Sol. 1:3, 4. [290] Cf. Isa. 40:6; 1 Peter 1:24: "All flesh is grass." See Bk. XI, Ch. II, 3. [291] Ecclus. 19:1. [292] 1 Tim. 5:9. [293] Phil. 3:13.
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