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In his account of these early times in Milan, Augustine spends most of his time addressing disparate events and discussions that occurred in his circle of friends and family. One feels he is clearing aside details and setting the scene before launching into an account of his final steps toward conversion in Books VII and VIII. A number of issues are raised and briefly discussed, most importantly those of marriage and the good life.
[VI.1-8] In Milan, Augustine was becoming increasingly open to Christian doctrine, and he begins Book VI by crediting Monica (who has followed him to Milan as well) and Ambrose for this. Monica led a quiet and extremely devout life in Milan, serving as a constant reminder to Augustine that he may well have been destined for Catholicism. Ambrose, as Bishop, was extremely busy and Augustine found it hard to find a moment for a private audience with him.
Ambrose's sermons, however, continued to make an impact on Augustine, particularly in their interpretive approach to the Old Testament. As Ambrose described this interpretive method, "the letter kills, the spirit gives life." A big step came when Augustine learned that most Catholics do not take literally the passage in Genesis in which God makes man "in his own image." He began to suspect that other "knotty" passages in scripture may hide deeper meanings as well.
Augustine was also increasingly attracted to the refusal of the church to offer "proof" of its doctrines. Augustine finds this an engaging form of modesty, and the idea that faith, not reason, is the basis for true knowledge helps alleviate his skepticism to some degree.
[VI.9-24] Turning to events in his daily life at Milan, Augustine recounts some of the issues discussed in his circle of friends. The first concerns a beggar they passed on the way to an important speech Augustine was to deliver. Augustine was miserably nervous about his upcoming performance, but the wretched, filthy beggar appeared to be immensely happy in his drunken stupor. This disturbed Augustine deeply, and he spoke to his friends about "the many sufferings that accompany our follies."
These friends, whose spiritual condition Augustine felt to be "much the same as mine," are named as Nebridius (with whom Augustine had discussed astrology in Book IV) and Alypius, who will later witness Augustine's conversion and become a very close friend. Alypius is described here as full of integrity in his career at the law courts but possessing a potentially "fatal passion for the circus" and public shows in general. Augustine depicts himself and his two friends as three young spiritual questers after truth, and he seems to have depended on their company and moral support.
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