By Henry Chadwick
Augustine was once arguably the best early Christian thinker. His teachings had a profound impression on Medieval scholarship, Renaissance humanism, and the spiritual controversies of either the Reformation and the Counter-Reformation.
Here, Henry Chadwick areas Augustine in his philosophical and non secular context and strains the heritage of his impression on Western idea, either inside and past the Christian culture.
A convenient account to at least one of the best non secular thinkers, this Very brief creation is either an invaluable advisor for the person who seeks to grasp Augustine and an excellent significant other for the one that needs to understand him greater.
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Extra resources for Augustine: A Very Short Introduction (Very Short Introductions)
Black and white Virginians, the nation’s most active participants in the colonization movement, together received ample press in the literature of the American Colonization Society, another useful published source. And, of course, since many evangelicals were also statesmen, politicians’ speeches or editorials on slavery constitute an additional pool of information. Whenever possible, both in an effort to secure a lay perspective and to show the domestic context of so many of the interracial interactions, I have supplemented the public record by drawing upon private sources, primarily the unpublished letters and diaries of those Virginians who self-identiﬁed as evangelicals.
These Africans, among whom probably ranked some Kongolese Christians, erroneously believed that George II had declared all baptized slaves free but that Virginia’s ofﬁcials had suppressed that mandate. Between 200 and 300 slaves selected leaders, ‘‘commit[ted] many outrages against the Christians,’’ and ﬂed into the swamps of Norfolk and Princess Anne counties. Vengeful whites and their Indian allies apprehended the group fairly quickly and killed at least 29 of them. James Blair, the Anglican commissary in Virginia, reported on the event in a 1731 letter to England, indicating that ‘‘there was a general rumor among them that they were to be set free.
As some of the commonwealth’s ﬁrst identiﬁable evangelicals, they repeatedly called for spiritual renewal and intimated that neither black nor white Virginians were receiving adequate spiritual instruction through the Anglican Church. Davies, who arrived in Virginia in 1747 and settled permanently in Hanover County in 1748, crafted his ministry to the lowliest Virginians as an implicit critique of the establishment. As a dissenter ministering at the suffrage of the colonial government, the missionary had to be careful not to offend Anglicans too directly lest he lose the privilege of preaching.