Augustine spends years as a Manichaean hearer, a dualist allegiance he later prosecutes in others

From the 370s Augustine was a Manichaean hearer in Africa and then in Italy, as Confessions later tells it. The instrument is that allegiance as a dated religious office of the ear, not of the elect. Later anti-Manichaean tracts reuse the years as a prosecution file. Augustine of Hippo's documented role is: He was a hearer, not a Manichaean elect. Later he wrote against the sect. High on the Confessions' self-report; medium on unique later-harm coefficients of those years themselves.

Context

Faustus of Mileve is a named Manichaean teacher in the Confessions. Sharing the sect with unnamed hearers is required. Cassiciacum and baptism are the exit rows. Polarisation here is the later use of a youth as a heresy-exhibit, including against others who remained. The setting of Augustine spends years as a Manichaean hearer, a dualist allegiance he later prosecutes in others is the public file around 0373-01-01. Driver political-polarization is attached because the significance names a mechanism from this act, not because a standing list needed coverage.

That reading is an impact-path choice, not a property stored on the Fact itself.

Why it matters

Worsening path from Augustine spends years as a Manichaean hearer, a dualist allegiance he later prosecutes in others on 0373-01-01. A public dualist allegiance followed by a prosecutor's memory is a polarisation path: the later books make the years a cautionary sect-file. The welfare reading on this path is worsening.

Shared responsibility is part of Augustine spends years as a Manichaean hearer, a dualist allegiance he later prosecutes in others. Naming Augustine of Hippo does not delete co-authors, institutions, or later transmitters. The lag from 0373-01-01 to any measured indicator is not treated as zero. Alternative explanations — weather, other armies, later statutes, or independent cultural change — remain live where the sources do not close them.