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Perguntas. Grave um áudio fazendo perguntas completas em português para conhecer uma pessoa. Imagine que essa pessoa é alguém nova na sua turma ou no seu trabalho. Seu objetivo é fazer perguntas para saber mais sobre ela. Você deve gravar somente as perguntas (não precisa responder). Fale com clareza e organize suas perguntas com naturalidade. Record an audio asking complete questions in Portuguese to get to know someone. Imagine this person is new in your class or at work. Your goal is to ask questions to learn more about them. You should record only the questions (you don’t need to answer them). Speak clearly and organize your questions naturally. Você deve perguntar. You must ask: Nome Sobrenome Apelido Idade Onde a pessoa mora Curso que a pessoa faz Quantidade de créditos neste semestre Nacionalidade Se a pessoa tem família em Miami Lugar favorito dessa pessoa em Miami Descrição de um dia na rotina dessa pessoa You must use the Canvas voice recording feature (Insert>Media>Upload/Record Media)

Book 3: Summary: In effect, Augustine was a college freshman arriving at a secular university. Externally, his life was dominated by sex and attendance at the theater (chapters 1–3). A positive development was Augustine’s reading of Cicero’s treatise Hortensius (chapter 4), which awakened within him the desire to live the philosophic life and rise above sensual indulgence. But a negative development was his embracing of a heretical philosophy known as Manichaeism, which would claim his allegiance for nearly a decade (chapter 5). Halfway through Book 3, Augustine does what he also did at the midway point of Book 2—he subjects his misconduct to extensive analysis (chapters 6–10). Then at the end of the book, analysis gives way to the narrative of how Monica’s concern for her son’s spiritual life expressed itself on his behalf (chapters 11–12). Commentary: When composing the Confessions, Augustine chose the landmark events of his life for inclusion and analysis. Arriving at college as an immature teenager was such an event. So was his reading of Cicero’s Hortensius. Reading this book is one of several conversions that Augustine records in the Confessions—not the major conversion to the Christian faith but a significant change of direction nonetheless. We might note that the embracing of the philosophic life was occasioned by the reading of a book, and we can reflect on examples of life-changing books in our own lives. Augustine’s account of his college years follows a similar pattern to that found in Book 2. He begins the book with a heightened and impressionistic description of sexual indulgence that included a secret “liaison” involving sexual intimacy. (Scholars do not agree about whether this woman is the same woman who was his common-law wife of fourteen years.) Augustine devotes much more space to his attending tragic plays in the theater. Looking back, he can scarcely believe that he subjected himself to the repeated experience. Another temptation that Augustine confronted was the escapades of a group that he calls “the wreckers,” who made life miserable for freshmen by mocking them. Despite the sordid side of Augustine’s college years, they were not all wasted. He discovered the Roman author Cicero, and in particular a book that extolled the philosophic life of the mind entitled Hortensius. Wayward Life in College Cicero’s ‘Hortensius’ awakened within him the desire to live the philosophic life and rise above sensual indulgence.— Dr. Leland Ryken, PROFESSOR EMERITUS OF ENGLISH To live the philosophic life did not bring ultimate satisfaction, since “the name of Christ was not contained in the book,” but it was a halfway house on the journey toward Christian belief. It instilled in Augustine a desire for something more enlightened than sex and shows. But that gain was counterbalanced by Augustine’s losing his mind and soul to Manichaeism. Manichaeism was a religion founded by Mani, who lived in Persia in the third century AD. It was a leading rival to Christianity. Manichaeism had certain Christian trappings (such as churches and bishops) and incorporated parts of the New Testament. Manichaeans viewed the world as a cosmic battleground between light and darkness, good and evil. Matter was regarded as evil and something that we are called to rise above. Manichaeism encouraged an ascetic lifestyle. These ideas were enshrined in an elaborate mythology and cosmology, and Augustine hints at these in Book 3. Wayward Life in College Manichaeans viewed the world as a cosmic battleground between light and darkness. They regarded matter as evil and encouraged an ascetic lifestyle.— Dr. Leland Ryken, Professor Emeritus of English Augustine reviles Manichaeism for misleading him, and he actually devotes most of chapters 7–10 to asserting Christian rebuttals to the teachings of the Manichaeans. The key to assimilating this part of the book is to realize that these Christian rebuttals represent the understanding of the author and narrator—the mature Christian, not the youthful Augustine. Augustine returns to a narrative flow at the end of Book 3 and talks about his mother. Augustine pictures his mother as the agent who delivered his soul “from this deep darkness.” For Reflection or Discussion: Trace the places where Augustine, in the stance of prayer, asserts that God was using the negative events of his life to gradually bring Augustine to faith in him. Exactly how was this principle at work in Augustine’s various missteps? To what extent has the same principle been at work in your life? Book 5 Summary: Book 5 is the most narrative-oriented book of the Confessions thus far. Augustine tells the story of developments in two areas of his life—his professional life as a teacher of rhetoric and his ongoing religious quest. The history of Augustine’s professional life as recounted in Book 5 begins in Carthage at the age of twenty-nine, at the end of a teaching career there. Augustine’s students were so disrespectful that he accepted a position in Rome as a step toward a hoped-for improvement. But teaching in Rome was no more fulfilling than it had been in Carthage, and after one year there, Augustine was happy to land a new position in Milan. Augustine’s religious quest also evolved in new directions. While still in Carthage, Augustine was disillusioned with the ignorance of a prestigious Manichaean bishop named Faustus. The position of the philosophic skeptics, who doubted that people can achieve any certainty of belief, came to seem plausible. Then, with the move to Milan, Augustine came under the influence of the bishop Ambrose. He moved toward the Christian position to the point of becoming a catechumen in the Church. Commentary: Book 5 begins with a moving invocation that introduces the imagery of fleeing from God, accompanied by the assertion that no one can flee from God because he is everywhere. The invocation functions as a lens through which we can assimilate the story that Augustine tells, and we should be looking for passages in which Augustine reminds us of the keynote that “you alone are always present even to those who have taken themselves far from you” (chapter 2). Augustine’s encounter with the “big-name” Manichaean bishop Faustus (chapters 6-7) is a satiric portrait. A mocking tone pervades both the analysis of the deficiencies of Manichaeism and the exposure of the ignorance of Faustus. This same note of disillusionment also pervades Augustine’s account of his professional life. Additionally, Augustine fell seriously ill when he arrived in Rome (chapter 9). It was a relief to Augustine to move from Rome to Milan after just one year. Within a year or two after arriving in Milan, Augustine abandoned his teaching career entirely. Professional Changes and Religious Quest We should be looking for passages in which Augustine reminds us of the keynote that ‘you alone are always present even to those who have taken themselves far from you.’— Dr. Leland Ryken, Professor Emeritus of English The background chorus of the Confessions is how all of the bad experiences in Augustine’s life were orchestrated by God to bring Augustine to faith. If Augustine failed to make progress in his professional calling, he also stagnated in his religious quest during the era covered in Book 5. His disillusionment with Faustus and Manichaeism did not lead to much progress toward Christianity. In fact, the basis of Augustine’s growing distrust of Manichaeism was not Christianity but the physical sciences, which gave Augustine a more plausible understanding of the physical world than the fanciful mythology of Manichaeism (chapters 3–5). In the midst of all this disillusionment and continuing (if halfhearted) devotion to a heretical religion, the seeds of Augustine’s spiritual breakthrough were being sown by two towering Christians who were influential in his life. One was his mother, Monica. Augustine paints an extended portrait of her as a champion of prayer on her son’s behalf (chapter 9). On the basis of this portrait, Monica has become a famous icon of the Christian faith from its early centuries. The other guide was Bishop Ambrose, equally famous as a Christian from the early centuries of Christianity. The important gift that Ambrose bequeathed to Augustine is that he made the Christian faith appear “defensible” (Augustine’s term). This made a sufficient impact on Augustine that, at the end of Book 5, he records that he decided to leave the Manichaeans and become a catechumen (chapters 13–14). This should not be interpreted in an overly optimistic way, inasmuch as Augustine ends Book 5 at a stalemate. For Reflection or Discussion: Augustine keeps us informed about three main actions in Book 5—his changing professional situation as a teacher of rhetoric, his growth away from Manichaeism, and his subsurface move in the direction of Christianity. What are the key ingredients in each of these stories? At what moments is Augustine a sympathetic protagonist in the story, and at what points are you disappointed with him? In what ways is Augustine’s story your own story?

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