Conversion can best be defined as surrendering a particular way of life in order to accept another. The very nature of this process indicates the presence of sacrifice. The convert acts almost entirely on faith, giving up the life that seemed right, a life in which they were comfortable, relying only on the assumption that letting Jesus into their hearts will give their life more meaning and direction then what they had known before. Augustine says that conversion requires cooperation of intellect and emotion, which may have a crippling effect of habit on will, and a need for God's grace to have an unhampered will. He also says that conversion requires a public confession. Augustine himself struggled with conversion, due in large part to his fascination with women that led to his addiction to sex. Augustine's struggles in convertin
"... he appeared to me not so much brave as happy, because he had found a reason for giving his time wholly to you. For this was what I was longing to do; but as yet I was bound by my own will" (Chapter 5). Augustine's first-hand experience with conversion makes his conversion philosophy one that can be seen as correct.
g make his psychology on conversion a plausible one.
For nine years from 373 until 382, Augustine followed the ways of Manichaeism, a Persian dualistic philosophy which at the time was widespread throughout the Western Roman Empire. With its fundamental principle of conflict between good and evil and its claim of a rational interpretation of Scripture, Manichaeism at first seemed to Augustine to correspond to experience and set up the best platform on which to build a philosophical and ethical system. Another thing that interested Augus
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