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So shortly after his conversion, in the height of the reign of Theodosius the Great,

Augustine seemed taken with the triumph of Christianity.

While I think that I am making an overstatement, it is clear that Augustine contrasts the triumph of Christianity. While I think that I am making an overstatement,

it is clear that Augustine contrasts the times of Plato, the decline of the Roman world,

and now the triumph of the Christiana Tempora of the Christian times. In his book, De Verro de

Gione, Augustine notes that from the incarnation of the Lord, the world had been changed.

From Jerusalem, now throughout the world, these Christian times have seen the triumph of true

philosophy, which, as the title of the book says, is true religion.

Christianity is not the elite and individualistic philosophy of the ancients, nor is religion

reduced to civic piety or even the imperial cult.

Now all people are trained in true religion,

and the oneness of humanity in Christ is evident

in the piety of the Christian faithful.

Indeed, in challenging Platonism and pagan piety,

Augustine appeals to the Christiana tempora as evidence

that within history, now Christianity has brought together right worship and true philosophy

for the whole world and all types of people.

Perhaps we could see this as a new epic in history, the Christiana tempora. If Augustine understood the Christiana tempora as a temporal reality

bound with the Roman state, which, again, I judged to be an overstatement, then it is clear that

this political triumphalism diminishes over the next decade. In his word day consensu,

...