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EspañolAUGUSTINE OF HIPPO
(Redirected from Aurelius Augustinus)
'Aurelius Augustinus', 'Augustine of Hippo', or 'Saint Augustine' (November 13, 354 – August 28, 430) was one of the most important figures in the development of Western Christianity, there considered to be one of the church fathers. He framed the concepts of original sin and just war.
In Roman Catholicism and the Anglican Communion, he is a saint and pre-eminent Doctor of the Church, and the patron of the Augustinian religious order. Many Protestants, especially Calvinists, consider him to be one of the theological fathers of Reformation teaching on salvation and grace. In the Eastern Orthodox Church he is a saint, and his feast day is celebrated annually on June 15, though a minority are of the opinion that he is a heretic, primarily because of his statements concerning what became known as the filioque clause.[1] Among the Orthodox he is called 'Blessed Augustine', or 'St. Augustine the Blessed'. "Blessed" here does not mean that he is less than a saint, but is a title bestowed upon him as a sign of respect.[2] The Orthodox do not remember Augustine so much for his theological speculations as for his writings on spirituality.
Born in present day Algeria as the eldest son of Saint Monica, he was educated in North Africa and baptized in Milan. His works—including ''The Confessions'', which is often called the first Western autobiography—are still read around the world.
Saint Augustine was of Berber descent[3] and was born in 354 A.D. in Thagaste (present-day Souk Ahras, Algeria), a provincial Roman city in North Africa. ''Encyclopedia Americana'', v.2, p. 685. Danbury, CT:Grolier Incorporated, 1997. ISBN 0-7172-0129-5.At the age of 11, Augustine was sent to school at Madaurus, a small Numidian city about 19 miles south of Tagaste noted for its pagan climate. There he became very familiar with Latin literature, as well as pagan beliefs and practices.[4]In 369 and 370, he remained at home. During this period he read Cicero's dialogue ''Hortensius'', which he described as leaving a lasting impression on him and sparking his interest in philosophy.At age seventeen, through the generosity of a fellow citizen Romanianus, he went to Carthage to continue his education in rhetoric. His revered mother, Monica,[5] was a Berber and a devout Catholic, and his father, Patricius, a pagan. Although raised as a Catholic, Augustine left the Church to follow the controversial Manichaean religion, much to the despair of his mother. As a youth Augustine lived a hedonistic lifestyle for a time and, in Carthage, he developed a relationship with a young woman who would be his concubine for over fifteen years. During this period he had a son, Adeodatus,[6] with the young woman. During the years 373 and 374, Augustine taught grammar at Tagaste. The following year, he moved to Carthage to conduct a school of rhetoric there, and would remain there for the next nine years.Disturbed by the unruly behaviour of the students in Carthage, in 383 he moved to Rome to establish a school there, where he believed the best and brightest rhetoricians practiced. However, Augustine was disappointed with the Roman schools, which he found apathetic. Once the time came for his students to pay their fees they simply fled. Manichaean friends introduced him to the prefect of the City of Rome, Symmachus, who had been asked to provide a professor of rhetoric for the imperial court at Milan.
The young provincial won the job and headed north to take up his position in late 384. At age thirty, Augustine had won the most visible academic chair in the Latin world, at a time when such posts gave ready access to political careers. However, he felt the tensions of life at an imperial court, lamenting one day as he rode in his carriage to deliver a grand speech before the emperor, that a drunken beggar he passed on the street had a less careworn existence than he did.
It was at Milan that Augustine's life changed. While still at Carthage, he had begun to move away from Manichaeism, in part because of a disappointing meeting with a key exponent of Manichaean theology. In Rome, he is reported to have completely turned away from Manichaeanism, and instead embraced the skepticism of the New Academy movement. At Milan, his mother Monica pressured him to become a Catholic. Augustine's own studies in Neoplatonism were also leading him in this direction, and his friend Simplicianus urged him that way as well. But it was the bishop of Milan, Ambrose, who had most influence over Augustine. Ambrose was a master of rhetoric like Augustine himself, but older and more experienced.
Augustine's mother had followed him to Milan and he allowed her to arrange a society marriage, for which he abandoned his concubine (however he had to wait two years until his fiancée came of age; he promptly took up in the meantime with another woman). It was during this period that he uttered his famous prayer, "Grant me chastity and continence, but not yet" [da mihi castitatem et continentiam, sed noli modo] (Conf., VIII. vii (17)).
In the summer of 386, after having read an account of the life of Saint Anthony of the Desert which greatly inspired him, Augustine underwent a profound personal crisis and decided to convert to Christianity, abandon his career in rhetoric, quit his teaching position in Milan, give up any ideas of marriage, and devote himself entirely to serving God and the practices of priesthood, which included celibacy. Key to this conversion was the voice of an unseen child he heard while in his garden in Milan telling him in a sing-song voice to "tolle lege" ("take up and read") the Bible, at which point he opened the Bible at random and fell upon the Epistle to the Romans 13:13, which reads: "Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying" (KJV). He would detail his spiritual journey in his famous ''Confessions'', which became a classic of both Christian theology and world literature. Ambrose baptized Augustine, along with his son, Adeodatus, on Easter Vigil in 387 in Milan, and soon thereafter in 388 he returned to Africa. On his way back to Africa his mother died, as did his son soon after, leaving him alone in the world without family.
Upon his return to north Africa he sold his patrimony and gave the money to the poor. The only thing he kept was the family house, which he converted into a monastic foundataion for himself and a group of friendsIn 391 he was ordained a priest in Hippo Regius, (now Annaba, in Algeria). He became a famous preacher (more than 350 preserved sermons are believed to be authentic), and was noted for combating the Manichaean heresy, to which he had formerly adhered.
In 396 he was made coadjutor bishop of Hippo (assistant with the right of succession on the death of the current bishop), become full bishop shortly thereafter. He remained in this position at Hippo until his death in 430. Augustine worked tirelessly in trying to convince the people of Hippo, who were diverse racial and religious group, to convert to the Christian faith. He left his monastery, but continued to lead a monastic life in the episcopal residence. He left a Rule (Latin, ''Regula'') for his monastery that has led him to be designated the "patron saint of Regular Clergy", that is, Clergy who live by a monastic rule.
Augustine died on August 28, 430 during the siege of Hippo by the Vandals. He is said to have encouraged its citizens to resist the attacks, primarily on the grounds that the Vandals adhered to the Arian heresy. It is also said that he died just as the Vandals were tearing down the city walls of Hippo.
After conquering the city, the Vandals destroyed all of it but Augustine's cathedral and library, which they left untouched. Tradition indicates that his body was later moved to Pavia, where they are said to remain to this day.
Augustine was one of the most prolific Latin authors, and the list of his works consists of more than a hundred separate titles.[7] They include apologetic works against the heresies of the Arians, Donatists, Manichaeans and Pelagians, texts on Christian doctrine, notably ''De doctrina Christiana'' (''On Christian Doctrine''), exegetical works such as commentaries on Genesis, the Psalms and Paul's Letter to the Romans, many sermons and letters, and the ''Retractationes'' (''Retractions''), a review of his earlier works which he wrote near the end of his life. Apart from those, Augustine is probably best known for his ''Confessiones'' (''Confessions''), which is a personal account of his earlier life, and for ''De civitate Dei'' (''The City of God'', consisting of 22 books), which he wrote to restore the confidence of his fellow Christians, which was badly shaken by the sack of Rome by the Visigoths in 410. His 'On the Trinity' (De Trinitate), in which he developed what has become known as the 'psychologial analogy' of the Trinity, is also among his masterpieces, and arguably one of the greatest theological works of all time.
Augustine remains a central figure, both within Christianity and in the history of Western thought, and is considered by modern historian Thomas Cahill to be the first medieval man and the last classical man.[8] In both his philosophical and theological reasoning, he was greatly influenced by Stoicism, Platonism and Neo-platonism, particularly by the work of Plotinus, author of the Enneads, probably through the mediation of Porphyry and Victorinus (as Pierre Hadot has argued). His generally favorable view of Neoplatonic thought contributed to the "baptism" of Greek thought and its entrance into the Christian and subsequently the European intellectual tradition. His early and influential writing on the human will, a central topic in ethics, would become a focus for later philosophers such as Schopenhauer and Nietzsche. In addition, Augustine was influenced by the works of Virgil (known for his teaching on language), Cicero (known for his teaching on argument), and Aristotle (particularly his Rhetoric and Poetics).
Augustine's concept of original sin was expounded in his works against the Pelagians. However, Eastern Orthodox theologians, while they believe all humans were damaged by the original sin of Adam and Eve, have key disputes with Augustine about this doctrine, and as such this is viewed as a key source of division between East and West. His writings helped formulate the theory of the just war. He also advocated the use of force against the Donatists, asking "Why ... should not the Church use force in compelling her lost sons to return, if the lost sons compelled others to their destruction?" (''The Correction of the Donatists'', 22–24). St. Thomas Aquinas took much from Augustine's theology while creating his own unique synthesis of Greek and Christian thought after the widespread rediscovery of the work of Aristotle. While Augustine's doctrine of divine predestination would never be wholly forgotten within the Roman Catholic Church, finding eloquent expression in the works of Bernard of Clairvaux, Reformation theologians such as Martin Luther and John Calvin would look back to him as the inspiration for their avowed capturing of the Biblical Gospel. Bishop John Fisher of Rochester, a chief opponent of Luther, articulated an Augustinian view of grace and salvation consistent with Church doctrine, thus encompassing both Augustine’s soteriology and his teaching on the authority of and obedience to the Catholic Church.[9] Later, within the Roman Catholic Church, the writings of Cornelius Jansen, who claimed heavy influence from Augustine, would form the basis of the movement known as Jansenism; some Jansenists went into schism and formed their own church.
Augustine was canonized by popular acclaim, and later recognized as a Doctor of the Church in 1303 by Pope Boniface VIII. His feast day is August 28, the day on which he died. He is considered the patron saint of brewers, printers, theologians, sore eyes, and a number of cities and dioceses. The latter part of Augustine's ''Confessions'' consists of an extended meditation on the nature of time. Catholic theologians generally subscribe to Augustine's belief that God exists outside of time in the "eternal present"; that time only exists within the created universe because only in space is time discernible through motion and change. His meditations on the nature of time are closely linked to his consideration of the human ability of memory. Frances Yates in her 1966 study, ''The Art of Memory'' argues that a brief passage of the ''Confessions'', X.8.12, in which Augustine writes of walking up a flight of stairs and entering the vast fields of memory
[10] clearly indicates that the ancient Romans were aware of how to use explicit spatial and architectural metaphors as a mnemonic technique for organizing large amounts of information. According to Leo Ruickbie, Augustine's arguments against magic, differentiating it from miracle, were crucial in the early Church's fight against paganism and became a central thesis in the later denunciation of witches and witchcraft. According to Professor Deepak Lal, Augustine's vision of the heavenly city has influenced the secular projects and traditions of the Enlightenment, Marxism, Freudianism and Eco-fundamentalism .
★ "Give what Thou dost command, and command what Thou wilt." ("Da quod jubes, et jube quod vis," Confessions X, xxix, 40)
★ "Thou madest us for Thyself, and our heart is restless until it repose in Thee." (Confessions I, i, 1)
★ "Love the sinner and hate the sin" (''Cum dilectione hominum et odio vitiorum'') (Opera Omnia, vol II. col. 962, letter 211.), literally "With love for mankind and hatred of sins "[11]
★ "Excess [i.e., 'extravagant self-indulgence, riotous living'] is the enemy of God" (Luxuria est inimica Dei.)
★ "Heart speaks to heart" (''Cor ad cor loquitur'')[12]
★ "Nothing conquers except truth and the victory of truth is love" (''Victoria veritatis est caritas''}[13]
★ "To sing once is to pray twice" (''Qui cantat, bis orat'') literally "he who sings, prays twice"[14]
★ "Lord, you have seduced me and I let myself be seduced" (quoting the prophet Jeremiah 20.7-9)
★ "Love, and do what you will" (''Dilige et quod vis fac'') Sermon on 1 John 7, 8[15]
★ "Grant me chastity and continence, but not yet" (''da mihi castitatem et continentiam, sed noli modo'') (Conf., VIII. vii (17))
★ "God, oh Lord, grant me the power to overcome sin. For this is what you gave to us when you granted us free choice of will. If I choose wrongly, then I shall be justly punished for it. Is that not true, my Lord, of whom I indebted for my temporal existence? Thank you, Lord, for granting me the power to will my self not to sin.(Free Choice of the Will, Book One)"
★ "Christ is the teacher within us"[16] (A paraphrase; see De Magistro - "On the Teacher" - 11:38)
★ "Hear the other side" (''Audi partem alteram'') De Duabus Animabus, XlV ii
★ "Take up [the book], and Read it" (''Tolle, lege'') Confessions, Book VIII, Chapter 12
★ "There is no salvation outside the church" (''Salus extra ecclesiam non est'') (De Bapt. IV, cxvii.24)
★ "To many, total abstinence is easier than perfect moderation." (''Multi quidem facilius se abstinent ut non utantur, quam temperent ut bene utantur.'' - Lit. 'For many it is indeed easier to abstain so as not to use [married sexual relations] at all, than to control themselves so as to use them aright.') (On the Good of Marriage)
★ "We make ourselves a ladder out of our vices if we trample the vices themselves underfoot." (iii. De Ascensione)
★ "Hope has two beautiful daughters. Their names are anger and courage; anger at the way things are, and courage to see that they do not remain the way they are." (quoted in William Sloane Coffin, ''The Heart Is a Little to the Left'')
Augustine took the view that the Biblical text should not be interpreted literally if it contradicts what we know from science and our God-given reason. In an important passage on his "The Literal Interpretation of Genesis" (early 5th century, AD), St. Augustine wrote:
A more clear distinction between "metaphorical" and "literal" in literary texts arose with the rise of the Scientific Revolution, although its source could be found in earlier writings, such as those of Herodotus (5th century BC). It was even considered heretical to interpret the Bible literally at times (cf. Origen, St. Jerome).
In "''The Literal Interpretation of Genesis''" Augustine took the view that everything in the universe was created simultaneously by God, and not in seven calendar days like a plain account of Genesis would require. He argued that the six-day structure of creation presented in the book of Genesis represents a logical framework, rather than the passage of time in a physical way - it would bear a spiritual, rather than physical, meaning, which is no less literal. Augustine also doesn’t envisage original sin as originating structural changes in the universe, and even suggests that the bodies of Adam and Eve were already created mortal before the Fall. Apart from his specific views, Augustine recognizes that the interpretation of the creation story is difficult, and remarks that we should be willing to change our mind about it as new information comes up. [2]
In "''The City of God''", Augustine also defended what would be called today as young Earth creationism. In the specific passage, Augustine rejected both the immortality of the human race proposed by pagans, and contemporary ideas of ages (such as those of certain Greeks and Egyptians) that differed from the Church's sacred writings:
Augustine's theological views in the early middle era were revolutionary, perhaps none so much as his clear formulation of the doctrine of Original Sin that has substantially influenced Catholic theology.
His idea of predestination rests on the assertion that God has foreseen, from time immemorial, all the choices every person who would ever live on Earth would make, and whether they would cooperate with Grace or not. The number of the people God knows would be saved are the elect, the number who God knows will not be saved are the reprobate. God has chosen the elect certainly and gratuitously, without any previous merit (''ante merita'') on their part.
Yet Augustine also maintains firmly that it is God's will to save all men. God does not destroy human liberty and free choice, but preserves it, so that the elect would, potentially, have the full power to be damned and the non-elect full power to be saved.
Against the Pelagians Augustine also strongly stressed the importance of infant baptism. He believed that no one would be saved unless he or she had received baptism in order to be cleansed from Original Sin. He also maintained that unbaptized children would go to Hell. It was not until the 12th century that Pope Innocent III accepted the doctrine of limbo as promulgated by Peter Abelard. It was the place where the unbaptized went and suffered no pain but, as the Church maintained, being still in a state of original sin, they did not deserve Paradise, therefore they did not know happiness either. The doctrine of limbo has been disavowed by the Catholic Church in 2007. The Church of England disavowed the state of original sin in the 16th century. Non-conformist religions such as the Unitarians and the Quakers never held to the concept.
Augustine struggled with lust throughout his life. He associated sexual desire with the sin of Adam, and believed that it was still sinful, even though the Fall has made it part of human nature.
In the ''Confessions'', Augustine describes his personal struggle in vivid terms: "But I, wretched, most wretched, in the very commencement of my early youth, had begged chastity of Thee, and said, 'Give me chastity and continence, only not yet.'"[17] At sixteen Augustine moved to Carthage where again he was plagued by this "wretched sin":
For Augustine, the evil was not in the sexual act itself, but rather in the emotions that typically accompany it. To the pious virgins raped during the sack of Rome, he writes, "Truth, another's lust cannot pollute thee." Chastity is "a virtue of the mind, and is not lost by rape, but is lost by the intention of sin, even if unperformed."[18]
In short, Augustine's life experience led him to consider lust to be one of the most grievous sins, and a serious obstacle to the virtuous life.
Against certain Christian movements rejecting the use of Hebrew Scriptures, Augustine countered that God had chosen the Jews as a special people, though he also considered the scattering of Jews by the Roman empire to be a fulfillment of prophecy.[19] Augustine wrote:
Augustine also quotes part of the same prophecy that says "Slay them not, lest they should at last forget Thy law". Augustine argued that God had allowed the Jews to survive this dispersion as a warning to Christians, thus they were to be permitted to dwell in Christian lands. Augustine further argued that the Jews would be converted at the end of time.[20]
For quotations of St. Augustine by St. Thomas Aquinas see Aquinas and the Sacraments and Thought of Thomas Aquinas Part I.
★ ''On Christian Doctrine,'' 397-426
★ ''Confessions,'' 397-398
★ ''The City of God,'' begun ca. 413, finished 426
★ ''On the Trinity,'' 400-416
★ ''Enchiridion''
★ ''Retractions'': At the end of his life (ca. 426-428) Augustine revisited his previous works in chronological order and suggested what he would have said differently in a work titled the ''Retractions'', giving the reader a rare picture of the development of a writer and his final thoughts.
★ ''The Literal Meaning of Genesis''
★ On Free Choice of the Will
1. Book Review: ''The Place of Blessed Augustine in the Orthodox Church'', , , Archimandrite [now Archbishop] Chrysostomos, Orthodox Tradition,
2. Blessed Augustine of Hippo: His Place in the Orthodox Church: A Corrective Compilation, , , , Orthodox Tradition,
3. Patricia Hampl. ''The Confessions by St Augustine (preface)''. Vintage, 1998. ISBN 0375700218 - Marcus Dods. ''The City of God by St Augustine (preface)''. Modern Lib edition, 2000. ISBN 0679783199 - Norman Cantor. ''The Civilization of the Middle Ages, A Completely Revised and Expanded Edition of Medieval History p74''. Harper Perennial, 1994. ISBN 0060925531 - Vincent Serralda. ''Le Berbère...lumière de l'Occident''. Nouvelles Editions Latines, 1989. ISBN 2723302393 - René Pottier. ''Saint Augustin le Berbère''. Fernand Lanore, 2006. ISBN 2851572822 - . ''Les Berbères''. Editions de France, 1995. ISBN 978-2877722216 - . ''L'Algérie des origines p73''. La Découverte, 2007. ISBN 2707150886 etc
4. Andrew Knowles and Pachomios Penkett, Augustine and his World'' Ch.2.
5. Monica was a Berber name derived from the Libyan deity Mon worshipped in the neighbouring town of Thibilis. However, we don’t have any information that Monica’s husband was a Berber too.
6. According to J.Fersuson and Garry Wills, Adeodatus, the name of Augustine's son is a Latinization of the Berber name Iatanbaal (given by God).
7. Passage based on F.A. Wright and T.A. Sinclair, ''A History of Later Latin Literature'' (London 1931), pp. 56 ff.
8. Thomas Cahill, ''How the Irish Saved Civilization'' Ch.2.
9. Diarmaid MacCulloch, '' (Penguin Group, 2005) p112.
10. Confessiones Liber X: commentary on 10.8.12 ''(in Latin)''
11. J.-P. Migne, (translator) St. Augustine's Letter 211 (ed.) ''Patrologiae Latinae'' Volume 33, (1845).
12. Augustine of Hippo The Confessions
13. Augustine of Hippo Sermons 358,1 "Victoria veritatis est caritas"
14. Augustine of Hippo Sermons 336, 1 PL 38, 1472
15. Augustine of Hippo Sermon on 1 John 7, 8 [1]
16. Augustine's Confessions : critical essaysedited by William E. Mann. Lanham, Md. : Rowman & Littlefield Publishers, 2006. - xii, 240 s
17. [3]''Confessions'', Saint Augustine, Book Eight, Chapter 7.
18. ''A history of Western Philosophy by Bertrand Russell'', Simon & Schuster, 1945.
19. Diarmaid MacCulloch, ''The Reformation'' (Penguin Group, 2005) p8.
20. J. Edwards, ''The Spanish Inquisition'' (Stroud, 1999), pp33-5.
★ ''The Story of Thought'', DK Publishing, Bryan Magee, London, 1998, ISBN 0-7894-4455-0
: aka ''The Story of Philosophy'', Dorling Kindersley Publishing, 2001, ISBN 0-7894-7994-X
::(subtitled on cover: ''The Essential Guide to the History of Western Philosophy'')
:: g Saint Augustine, pages 30, 144; ''City of God'' 51, 52, 53 and ''The Confessions'' 50, 51, 52
:: - additional in the Dictionary of the History of Ideas for Saint Augustine and Neo-Platonism
★ Indie/rock band Band of Horses have a song called "St. Augustine". It seems that the song speaks of somebody's desire for fame and recognition, rather than their desire for truth.
★ Christian rock band Petra dedicated a song to St. Augustine called "St. Augustine's Pears". It is based on one of Augustine's writings in his book "Confessions" where he tells of how he stole some neighbor's pears without being hungry, and how that petty theft haunted him through his life.[5]
★ Jon Foreman, lead singer and song writer of the alternative rock band Switchfoot wrote a song called "Something More (Augustine's Confession)", based after the life and book, "Confessions", of Augustine.
★ For his 1993 album "Ten Summoner's Tales", Sting wrote a song entitled "Saint Augustine in Hell", although Augustine himself is not in fact mentioned in the lyrics.
★ Bob Dylan, for his 1967 album John Wesley Harding penned a song entitled "I Dreamed I Saw St. Augustine" (also covered by Thea Gilmore in her 2002 album ''Songs from the Gutter.''). The song's opening lines ("I dreamed I saw Saint Augustine / Alive as you or me") are likely based on the opening lines of " I Dreamed I Saw Joe Hill Last Night", a song crafted in 1936 by Earl Robinson detailing the death of the famous American labor-activist who, himself, was an influential songwriter.
★ Roberto Rossellini directed the film "Agostino d'Ippona" (Augustine of Hippo) for Italy's RAI-TV in 1972.
★ Alternative rock band Sherwood's album "Sing, But Keep Going" references a famous quote attributed to St. Augustine on the inside cover.
★ After being unintentionally baptised by Ned Flanders in episode '3F01' - "Home Sweet Home - Diddily-Dum-Doodily", Homer Simpson says, "Oh, Bartholomew, I feel like St. Augustine of Hippo after his conversion by Ambrose of Milan."
★ Brown, Peter. ''Augustine of Hippo''. Berkeley: University of California Press, 1967. ISBN 0-520-00186-9
★ Gareth B. Matthews. ''Augustine''. Blackwell, 2005. ISBN 0-631-23348-2
★ O'Donnell, James J. ''Augustine: A New Biography''. New York: HarperCollins, 2005. ISBN 0-06-053537-7
★ Ruickbie, Leo. ''Witchcraft Out of the Shadows''. London: Robert Hale, 2004. ISBN 0-7090-7567-7, pp. 57-8.
★ Tanquerey, Adolphe. ''The Spiritual Life: A Treatise on Ascetical and Mystical Theology''. Reprinted Ed. (original 1930). Rockford, IL: Tan Books, 2000. ISBN 0-89555-659-6, p. 37.
★ von Heyking, John. ''Augustine and Politics as Longing in the World''. Columbia: University of Missouri Press, 2001. ISBN 0-8262-1349-9
★ ''Orbis Augustinianus sive conventuum O. Erem. S. A. chorographica et topographica descriptio Augustino Lubin, Paris, 1659, 1671, 1672.
★ 'Regle de St. Augustin pour les religieuses de son ordre; et Constitutions de la Congregation des Religieuses du Verbe-Incarne et du Saint-Sacrament' (Lyon: Chez Pierre Guillimin, 1662), pp. 28-29. Cf. later edition published at Lyon (Chez Briday, Libraire,1962), pp. 22-24. English edition, ''The Rule of Saint Augustine and the Constitutions of the Order of the Incarnate Word and Blessed Sacrament'' (New York: Schwartz, Kirwin, and Fauss, 1893), pp. 33-35.
★ Augustine's ideal of Religious life, Zumkeller O.S.A.,Adolar, , , Fordham University Press, New York, 1986,
★ Augustine's Rule, Zumkeller O.S.A.,Adolar, , , Augustinian Press, Villanova,
Pennsylvania U.S.A., 1987,
★ René Pottier. ''Saint Augustin le Berbère''. Fernand Lanore , 2006. ISBN 2851572822
★ Augustine through the Ages: An Encyclopedia, Fitzgerald, Allan D., O.S.A., General Editor, , , Grand Rapids: William B. Eerdmans Publishing Co.,, 1999, ISBN 0-8028-3843-X
★ Augustine's Commentary on Galatians, Plumer, Eric Antone,, , , Oxford [England] ; New York : Oxford University Press,, 2003, ISBN 0199244391 ISBN 9780199244393 Preview from Google
★ General:
★
★ At UPenn: Texts, translations, introductions, commentaries...
★
★ EarlyChurch.org.uk Extensive bibliography and on-line articles.
★
★ Life of St. Augustine of Hippo, from the Catholic Encyclopedia
★
★ Augstine of Hippo , at Centropian
★ Texts by Augustine:
★
★
★
★ In Latin, at The Latin Library: books and letters by Augustine
★
★ At "Christian Classics Ethereal Library" Translations of several works by Augustine, incl. introductions
★
★ The Enchiridion by Augustine
★
★ [6] Full Latin and Italian text resource
★
★ At "IntraText Digital Library": Works by Augustine in several languages, with concordance and frequency list
★
★ St. Augustine's Multilingual Opera Omnia
★ Texts on Augustine:
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★ St. Augustine: Between Two Worlds
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★ Augustine and 'other Catholics'
★
★ Stanford Encyclopedia of Philosophy entry
★
★ "Augustine's Concept of Freedom: The Dynamic of Sin and Grace" from ''Grace Incarnate'' (1989)
★
★ Augustine's Heavenly City and the Western MindPgs 22-24
★ On Music
★
★ Augustine on Hymns
★ On Original Sin
★
★ Augustine and Pelagius
★
★ Augustine and Thomas Aquinas on Original Sin
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★ Original sin: a disputation
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★ The Cambridge Companion to Augustine; 3 Augustine on evil and original sin
★ Links to the Augustinian Order
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★ Augustine's writings
★ Audio books
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★ City of God, Confessions, Enchiridion, Doctrine
★ Augustine and Orthodoxy
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★ Blessed Augustine of Hippo: His Place in the Orthodox Church
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★ St. Augustine in the Greek Orthodox Tradition
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★ St Augustine the Bishop of Hippo Orthodox icon and synaxarion
'Aurelius Augustinus', 'Augustine of Hippo', or 'Saint Augustine' (November 13, 354 – August 28, 430) was one of the most important figures in the development of Western Christianity, there considered to be one of the church fathers. He framed the concepts of original sin and just war.
In Roman Catholicism and the Anglican Communion, he is a saint and pre-eminent Doctor of the Church, and the patron of the Augustinian religious order. Many Protestants, especially Calvinists, consider him to be one of the theological fathers of Reformation teaching on salvation and grace. In the Eastern Orthodox Church he is a saint, and his feast day is celebrated annually on June 15, though a minority are of the opinion that he is a heretic, primarily because of his statements concerning what became known as the filioque clause.[1] Among the Orthodox he is called 'Blessed Augustine', or 'St. Augustine the Blessed'. "Blessed" here does not mean that he is less than a saint, but is a title bestowed upon him as a sign of respect.[2] The Orthodox do not remember Augustine so much for his theological speculations as for his writings on spirituality.
Born in present day Algeria as the eldest son of Saint Monica, he was educated in North Africa and baptized in Milan. His works—including ''The Confessions'', which is often called the first Western autobiography—are still read around the world.
Life
Saint Augustine was of Berber descent[3] and was born in 354 A.D. in Thagaste (present-day Souk Ahras, Algeria), a provincial Roman city in North Africa. ''Encyclopedia Americana'', v.2, p. 685. Danbury, CT:Grolier Incorporated, 1997. ISBN 0-7172-0129-5.At the age of 11, Augustine was sent to school at Madaurus, a small Numidian city about 19 miles south of Tagaste noted for its pagan climate. There he became very familiar with Latin literature, as well as pagan beliefs and practices.[4]In 369 and 370, he remained at home. During this period he read Cicero's dialogue ''Hortensius'', which he described as leaving a lasting impression on him and sparking his interest in philosophy.At age seventeen, through the generosity of a fellow citizen Romanianus, he went to Carthage to continue his education in rhetoric. His revered mother, Monica,[5] was a Berber and a devout Catholic, and his father, Patricius, a pagan. Although raised as a Catholic, Augustine left the Church to follow the controversial Manichaean religion, much to the despair of his mother. As a youth Augustine lived a hedonistic lifestyle for a time and, in Carthage, he developed a relationship with a young woman who would be his concubine for over fifteen years. During this period he had a son, Adeodatus,[6] with the young woman. During the years 373 and 374, Augustine taught grammar at Tagaste. The following year, he moved to Carthage to conduct a school of rhetoric there, and would remain there for the next nine years.Disturbed by the unruly behaviour of the students in Carthage, in 383 he moved to Rome to establish a school there, where he believed the best and brightest rhetoricians practiced. However, Augustine was disappointed with the Roman schools, which he found apathetic. Once the time came for his students to pay their fees they simply fled. Manichaean friends introduced him to the prefect of the City of Rome, Symmachus, who had been asked to provide a professor of rhetoric for the imperial court at Milan.
"St Augustine and Monica" (1846), by Ary Scheffer.
The young provincial won the job and headed north to take up his position in late 384. At age thirty, Augustine had won the most visible academic chair in the Latin world, at a time when such posts gave ready access to political careers. However, he felt the tensions of life at an imperial court, lamenting one day as he rode in his carriage to deliver a grand speech before the emperor, that a drunken beggar he passed on the street had a less careworn existence than he did.
It was at Milan that Augustine's life changed. While still at Carthage, he had begun to move away from Manichaeism, in part because of a disappointing meeting with a key exponent of Manichaean theology. In Rome, he is reported to have completely turned away from Manichaeanism, and instead embraced the skepticism of the New Academy movement. At Milan, his mother Monica pressured him to become a Catholic. Augustine's own studies in Neoplatonism were also leading him in this direction, and his friend Simplicianus urged him that way as well. But it was the bishop of Milan, Ambrose, who had most influence over Augustine. Ambrose was a master of rhetoric like Augustine himself, but older and more experienced.
Augustine's mother had followed him to Milan and he allowed her to arrange a society marriage, for which he abandoned his concubine (however he had to wait two years until his fiancée came of age; he promptly took up in the meantime with another woman). It was during this period that he uttered his famous prayer, "Grant me chastity and continence, but not yet" [da mihi castitatem et continentiam, sed noli modo] (Conf., VIII. vii (17)).
In the summer of 386, after having read an account of the life of Saint Anthony of the Desert which greatly inspired him, Augustine underwent a profound personal crisis and decided to convert to Christianity, abandon his career in rhetoric, quit his teaching position in Milan, give up any ideas of marriage, and devote himself entirely to serving God and the practices of priesthood, which included celibacy. Key to this conversion was the voice of an unseen child he heard while in his garden in Milan telling him in a sing-song voice to "tolle lege" ("take up and read") the Bible, at which point he opened the Bible at random and fell upon the Epistle to the Romans 13:13, which reads: "Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying" (KJV). He would detail his spiritual journey in his famous ''Confessions'', which became a classic of both Christian theology and world literature. Ambrose baptized Augustine, along with his son, Adeodatus, on Easter Vigil in 387 in Milan, and soon thereafter in 388 he returned to Africa. On his way back to Africa his mother died, as did his son soon after, leaving him alone in the world without family.
Upon his return to north Africa he sold his patrimony and gave the money to the poor. The only thing he kept was the family house, which he converted into a monastic foundataion for himself and a group of friendsIn 391 he was ordained a priest in Hippo Regius, (now Annaba, in Algeria). He became a famous preacher (more than 350 preserved sermons are believed to be authentic), and was noted for combating the Manichaean heresy, to which he had formerly adhered.
In 396 he was made coadjutor bishop of Hippo (assistant with the right of succession on the death of the current bishop), become full bishop shortly thereafter. He remained in this position at Hippo until his death in 430. Augustine worked tirelessly in trying to convince the people of Hippo, who were diverse racial and religious group, to convert to the Christian faith. He left his monastery, but continued to lead a monastic life in the episcopal residence. He left a Rule (Latin, ''Regula'') for his monastery that has led him to be designated the "patron saint of Regular Clergy", that is, Clergy who live by a monastic rule.
Augustine died on August 28, 430 during the siege of Hippo by the Vandals. He is said to have encouraged its citizens to resist the attacks, primarily on the grounds that the Vandals adhered to the Arian heresy. It is also said that he died just as the Vandals were tearing down the city walls of Hippo.
After conquering the city, the Vandals destroyed all of it but Augustine's cathedral and library, which they left untouched. Tradition indicates that his body was later moved to Pavia, where they are said to remain to this day.
Works
Augustine was one of the most prolific Latin authors, and the list of his works consists of more than a hundred separate titles.[7] They include apologetic works against the heresies of the Arians, Donatists, Manichaeans and Pelagians, texts on Christian doctrine, notably ''De doctrina Christiana'' (''On Christian Doctrine''), exegetical works such as commentaries on Genesis, the Psalms and Paul's Letter to the Romans, many sermons and letters, and the ''Retractationes'' (''Retractions''), a review of his earlier works which he wrote near the end of his life. Apart from those, Augustine is probably best known for his ''Confessiones'' (''Confessions''), which is a personal account of his earlier life, and for ''De civitate Dei'' (''The City of God'', consisting of 22 books), which he wrote to restore the confidence of his fellow Christians, which was badly shaken by the sack of Rome by the Visigoths in 410. His 'On the Trinity' (De Trinitate), in which he developed what has become known as the 'psychologial analogy' of the Trinity, is also among his masterpieces, and arguably one of the greatest theological works of all time.
Influence as a theologian and thinker
Detail of St. Augustine in a stained glass window by Louis Comfort Tiffany in the Lightner Museum, St. Augustine, Florida.
Augustine remains a central figure, both within Christianity and in the history of Western thought, and is considered by modern historian Thomas Cahill to be the first medieval man and the last classical man.[8] In both his philosophical and theological reasoning, he was greatly influenced by Stoicism, Platonism and Neo-platonism, particularly by the work of Plotinus, author of the Enneads, probably through the mediation of Porphyry and Victorinus (as Pierre Hadot has argued). His generally favorable view of Neoplatonic thought contributed to the "baptism" of Greek thought and its entrance into the Christian and subsequently the European intellectual tradition. His early and influential writing on the human will, a central topic in ethics, would become a focus for later philosophers such as Schopenhauer and Nietzsche. In addition, Augustine was influenced by the works of Virgil (known for his teaching on language), Cicero (known for his teaching on argument), and Aristotle (particularly his Rhetoric and Poetics).
Augustine's concept of original sin was expounded in his works against the Pelagians. However, Eastern Orthodox theologians, while they believe all humans were damaged by the original sin of Adam and Eve, have key disputes with Augustine about this doctrine, and as such this is viewed as a key source of division between East and West. His writings helped formulate the theory of the just war. He also advocated the use of force against the Donatists, asking "Why ... should not the Church use force in compelling her lost sons to return, if the lost sons compelled others to their destruction?" (''The Correction of the Donatists'', 22–24). St. Thomas Aquinas took much from Augustine's theology while creating his own unique synthesis of Greek and Christian thought after the widespread rediscovery of the work of Aristotle. While Augustine's doctrine of divine predestination would never be wholly forgotten within the Roman Catholic Church, finding eloquent expression in the works of Bernard of Clairvaux, Reformation theologians such as Martin Luther and John Calvin would look back to him as the inspiration for their avowed capturing of the Biblical Gospel. Bishop John Fisher of Rochester, a chief opponent of Luther, articulated an Augustinian view of grace and salvation consistent with Church doctrine, thus encompassing both Augustine’s soteriology and his teaching on the authority of and obedience to the Catholic Church.[9] Later, within the Roman Catholic Church, the writings of Cornelius Jansen, who claimed heavy influence from Augustine, would form the basis of the movement known as Jansenism; some Jansenists went into schism and formed their own church.
Augustine was canonized by popular acclaim, and later recognized as a Doctor of the Church in 1303 by Pope Boniface VIII. His feast day is August 28, the day on which he died. He is considered the patron saint of brewers, printers, theologians, sore eyes, and a number of cities and dioceses. The latter part of Augustine's ''Confessions'' consists of an extended meditation on the nature of time. Catholic theologians generally subscribe to Augustine's belief that God exists outside of time in the "eternal present"; that time only exists within the created universe because only in space is time discernible through motion and change. His meditations on the nature of time are closely linked to his consideration of the human ability of memory. Frances Yates in her 1966 study, ''The Art of Memory'' argues that a brief passage of the ''Confessions'', X.8.12, in which Augustine writes of walking up a flight of stairs and entering the vast fields of memory
[10] clearly indicates that the ancient Romans were aware of how to use explicit spatial and architectural metaphors as a mnemonic technique for organizing large amounts of information. According to Leo Ruickbie, Augustine's arguments against magic, differentiating it from miracle, were crucial in the early Church's fight against paganism and became a central thesis in the later denunciation of witches and witchcraft. According to Professor Deepak Lal, Augustine's vision of the heavenly city has influenced the secular projects and traditions of the Enlightenment, Marxism, Freudianism and Eco-fundamentalism .
Influential quotations from Augustine's writings
★ "Give what Thou dost command, and command what Thou wilt." ("Da quod jubes, et jube quod vis," Confessions X, xxix, 40)
★ "Thou madest us for Thyself, and our heart is restless until it repose in Thee." (Confessions I, i, 1)
★ "Love the sinner and hate the sin" (''Cum dilectione hominum et odio vitiorum'') (Opera Omnia, vol II. col. 962, letter 211.), literally "With love for mankind and hatred of sins "[11]
★ "Excess [i.e., 'extravagant self-indulgence, riotous living'] is the enemy of God" (Luxuria est inimica Dei.)
★ "Heart speaks to heart" (''Cor ad cor loquitur'')[12]
★ "Nothing conquers except truth and the victory of truth is love" (''Victoria veritatis est caritas''}[13]
★ "To sing once is to pray twice" (''Qui cantat, bis orat'') literally "he who sings, prays twice"[14]
★ "Lord, you have seduced me and I let myself be seduced" (quoting the prophet Jeremiah 20.7-9)
★ "Love, and do what you will" (''Dilige et quod vis fac'') Sermon on 1 John 7, 8[15]
★ "Grant me chastity and continence, but not yet" (''da mihi castitatem et continentiam, sed noli modo'') (Conf., VIII. vii (17))
★ "God, oh Lord, grant me the power to overcome sin. For this is what you gave to us when you granted us free choice of will. If I choose wrongly, then I shall be justly punished for it. Is that not true, my Lord, of whom I indebted for my temporal existence? Thank you, Lord, for granting me the power to will my self not to sin.(Free Choice of the Will, Book One)"
★ "Christ is the teacher within us"[16] (A paraphrase; see De Magistro - "On the Teacher" - 11:38)
★ "Hear the other side" (''Audi partem alteram'') De Duabus Animabus, XlV ii
★ "Take up [the book], and Read it" (''Tolle, lege'') Confessions, Book VIII, Chapter 12
★ "There is no salvation outside the church" (''Salus extra ecclesiam non est'') (De Bapt. IV, cxvii.24)
★ "To many, total abstinence is easier than perfect moderation." (''Multi quidem facilius se abstinent ut non utantur, quam temperent ut bene utantur.'' - Lit. 'For many it is indeed easier to abstain so as not to use [married sexual relations] at all, than to control themselves so as to use them aright.') (On the Good of Marriage)
★ "We make ourselves a ladder out of our vices if we trample the vices themselves underfoot." (iii. De Ascensione)
★ "Hope has two beautiful daughters. Their names are anger and courage; anger at the way things are, and courage to see that they do not remain the way they are." (quoted in William Sloane Coffin, ''The Heart Is a Little to the Left'')
Natural knowledge and biblical interpretation
Augustine took the view that the Biblical text should not be interpreted literally if it contradicts what we know from science and our God-given reason. In an important passage on his "The Literal Interpretation of Genesis" (early 5th century, AD), St. Augustine wrote:
A more clear distinction between "metaphorical" and "literal" in literary texts arose with the rise of the Scientific Revolution, although its source could be found in earlier writings, such as those of Herodotus (5th century BC). It was even considered heretical to interpret the Bible literally at times (cf. Origen, St. Jerome).
Creation
In "''The Literal Interpretation of Genesis''" Augustine took the view that everything in the universe was created simultaneously by God, and not in seven calendar days like a plain account of Genesis would require. He argued that the six-day structure of creation presented in the book of Genesis represents a logical framework, rather than the passage of time in a physical way - it would bear a spiritual, rather than physical, meaning, which is no less literal. Augustine also doesn’t envisage original sin as originating structural changes in the universe, and even suggests that the bodies of Adam and Eve were already created mortal before the Fall. Apart from his specific views, Augustine recognizes that the interpretation of the creation story is difficult, and remarks that we should be willing to change our mind about it as new information comes up. [2]
In "''The City of God''", Augustine also defended what would be called today as young Earth creationism. In the specific passage, Augustine rejected both the immortality of the human race proposed by pagans, and contemporary ideas of ages (such as those of certain Greeks and Egyptians) that differed from the Church's sacred writings:
Doctrine of Original Sin
Augustine's theological views in the early middle era were revolutionary, perhaps none so much as his clear formulation of the doctrine of Original Sin that has substantially influenced Catholic theology.
His idea of predestination rests on the assertion that God has foreseen, from time immemorial, all the choices every person who would ever live on Earth would make, and whether they would cooperate with Grace or not. The number of the people God knows would be saved are the elect, the number who God knows will not be saved are the reprobate. God has chosen the elect certainly and gratuitously, without any previous merit (''ante merita'') on their part.
Yet Augustine also maintains firmly that it is God's will to save all men. God does not destroy human liberty and free choice, but preserves it, so that the elect would, potentially, have the full power to be damned and the non-elect full power to be saved.
Against the Pelagians Augustine also strongly stressed the importance of infant baptism. He believed that no one would be saved unless he or she had received baptism in order to be cleansed from Original Sin. He also maintained that unbaptized children would go to Hell. It was not until the 12th century that Pope Innocent III accepted the doctrine of limbo as promulgated by Peter Abelard. It was the place where the unbaptized went and suffered no pain but, as the Church maintained, being still in a state of original sin, they did not deserve Paradise, therefore they did not know happiness either. The doctrine of limbo has been disavowed by the Catholic Church in 2007. The Church of England disavowed the state of original sin in the 16th century. Non-conformist religions such as the Unitarians and the Quakers never held to the concept.
Augustine and lust
Augustine struggled with lust throughout his life. He associated sexual desire with the sin of Adam, and believed that it was still sinful, even though the Fall has made it part of human nature.
In the ''Confessions'', Augustine describes his personal struggle in vivid terms: "But I, wretched, most wretched, in the very commencement of my early youth, had begged chastity of Thee, and said, 'Give me chastity and continence, only not yet.'"[17] At sixteen Augustine moved to Carthage where again he was plagued by this "wretched sin":
For Augustine, the evil was not in the sexual act itself, but rather in the emotions that typically accompany it. To the pious virgins raped during the sack of Rome, he writes, "Truth, another's lust cannot pollute thee." Chastity is "a virtue of the mind, and is not lost by rape, but is lost by the intention of sin, even if unperformed."[18]
In short, Augustine's life experience led him to consider lust to be one of the most grievous sins, and a serious obstacle to the virtuous life.
Augustine and the Jews
Against certain Christian movements rejecting the use of Hebrew Scriptures, Augustine countered that God had chosen the Jews as a special people, though he also considered the scattering of Jews by the Roman empire to be a fulfillment of prophecy.[19] Augustine wrote:
Augustine also quotes part of the same prophecy that says "Slay them not, lest they should at last forget Thy law". Augustine argued that God had allowed the Jews to survive this dispersion as a warning to Christians, thus they were to be permitted to dwell in Christian lands. Augustine further argued that the Jews would be converted at the end of time.[20]
St. Augustine and St. Thomas Aquinas
For quotations of St. Augustine by St. Thomas Aquinas see Aquinas and the Sacraments and Thought of Thomas Aquinas Part I.
Books
★ ''On Christian Doctrine,'' 397-426
★ ''Confessions,'' 397-398
★ ''The City of God,'' begun ca. 413, finished 426
★ ''On the Trinity,'' 400-416
★ ''Enchiridion''
★ ''Retractions'': At the end of his life (ca. 426-428) Augustine revisited his previous works in chronological order and suggested what he would have said differently in a work titled the ''Retractions'', giving the reader a rare picture of the development of a writer and his final thoughts.
★ ''The Literal Meaning of Genesis''
★ On Free Choice of the Will
Letters
★ On the Catechising of the Uninstructed ★ On Faith and the Creed ★ Concerning Faith of Things Not Seen ★ On the Profit of Believing ★ On the Creed: A Sermon to Catechumens ★ On Continence ★ On the Good of Marriage ★ On Holy Virginity ★ On the Good of Widowhood ★ On Lying ★ To Consentius: Against Lying ★ On the Work of Monks ★ On Patience ★ On Care to be Had For the Dead ★ On the Morals of the Catholic Church ★ On the Morals of the Manichaeans ★ On Two Souls, Against the Manichaeans ★ Acts or Disputation Against Fortunatus the Manichaean ★ Against the Epistle of Manichaeus Called Fundamental ★ Reply to Faustus the Manichaean ★ Concerning the Nature of Good, Against the Manichaeans ★ On Baptism, Against the Donatists | ★ Answer to Letters of Petilian, Bishop of Cirta ★ The Correction of the Donatists ★ Merits and Remission of Sin, and Infant Baptism ★ On the Spirit and the Letter ★ On Nature and Grace ★ On Man's Perfection in Righteousness ★ On the Proceedings of Pelagius ★ On the Grace of Christ, and on Original Sin ★ On Marriage and Concupiscence ★ On the Soul and its Origin ★ Against Two Letters of the Pelagians ★ On Grace and Free Will ★ On Rebuke and Grace ★ The Predestination of the Saints/Gift of Perseverance ★ Our Lord's Sermon on the Mount ★ The Harmony of the Gospels ★ Sermons on Selected Lessons of the New Testament ★ Tractates on the Gospel of John ★ Homilies on the First Epistle of John ★ Soliloquies ★ The Enarrations, or Expositions, on the Psalms ★ On the Immortality of the Soul |
Notes
1. Book Review: ''The Place of Blessed Augustine in the Orthodox Church'', , , Archimandrite [now Archbishop] Chrysostomos, Orthodox Tradition,
2. Blessed Augustine of Hippo: His Place in the Orthodox Church: A Corrective Compilation, , , , Orthodox Tradition,
3. Patricia Hampl. ''The Confessions by St Augustine (preface)''. Vintage, 1998. ISBN 0375700218 - Marcus Dods. ''The City of God by St Augustine (preface)''. Modern Lib edition, 2000. ISBN 0679783199 - Norman Cantor. ''The Civilization of the Middle Ages, A Completely Revised and Expanded Edition of Medieval History p74''. Harper Perennial, 1994. ISBN 0060925531 - Vincent Serralda. ''Le Berbère...lumière de l'Occident''. Nouvelles Editions Latines, 1989. ISBN 2723302393 - René Pottier. ''Saint Augustin le Berbère''. Fernand Lanore, 2006. ISBN 2851572822 - . ''Les Berbères''. Editions de France, 1995. ISBN 978-2877722216 - . ''L'Algérie des origines p73''. La Découverte, 2007. ISBN 2707150886 etc
4. Andrew Knowles and Pachomios Penkett, Augustine and his World'' Ch.2.
5. Monica was a Berber name derived from the Libyan deity Mon worshipped in the neighbouring town of Thibilis. However, we don’t have any information that Monica’s husband was a Berber too.
6. According to J.Fersuson and Garry Wills, Adeodatus, the name of Augustine's son is a Latinization of the Berber name Iatanbaal (given by God).
7. Passage based on F.A. Wright and T.A. Sinclair, ''A History of Later Latin Literature'' (London 1931), pp. 56 ff.
8. Thomas Cahill, ''How the Irish Saved Civilization'' Ch.2.
9. Diarmaid MacCulloch, '' (Penguin Group, 2005) p112.
10. Confessiones Liber X: commentary on 10.8.12 ''(in Latin)''
11. J.-P. Migne, (translator) St. Augustine's Letter 211 (ed.) ''Patrologiae Latinae'' Volume 33, (1845).
12. Augustine of Hippo The Confessions
13. Augustine of Hippo Sermons 358,1 "Victoria veritatis est caritas"
14. Augustine of Hippo Sermons 336, 1 PL 38, 1472
15. Augustine of Hippo Sermon on 1 John 7, 8 [1]
16. Augustine's Confessions : critical essaysedited by William E. Mann. Lanham, Md. : Rowman & Littlefield Publishers, 2006. - xii, 240 s
17. [3]''Confessions'', Saint Augustine, Book Eight, Chapter 7.
18. ''A history of Western Philosophy by Bertrand Russell'', Simon & Schuster, 1945.
19. Diarmaid MacCulloch, ''The Reformation'' (Penguin Group, 2005) p8.
20. J. Edwards, ''The Spanish Inquisition'' (Stroud, 1999), pp33-5.
References
★ ''The Story of Thought'', DK Publishing, Bryan Magee, London, 1998, ISBN 0-7894-4455-0
: aka ''The Story of Philosophy'', Dorling Kindersley Publishing, 2001, ISBN 0-7894-7994-X
::(subtitled on cover: ''The Essential Guide to the History of Western Philosophy'')
:: g Saint Augustine, pages 30, 144; ''City of God'' 51, 52, 53 and ''The Confessions'' 50, 51, 52
:: - additional in the Dictionary of the History of Ideas for Saint Augustine and Neo-Platonism
In the arts
★ Indie/rock band Band of Horses have a song called "St. Augustine". It seems that the song speaks of somebody's desire for fame and recognition, rather than their desire for truth.
★ Christian rock band Petra dedicated a song to St. Augustine called "St. Augustine's Pears". It is based on one of Augustine's writings in his book "Confessions" where he tells of how he stole some neighbor's pears without being hungry, and how that petty theft haunted him through his life.[5]
★ Jon Foreman, lead singer and song writer of the alternative rock band Switchfoot wrote a song called "Something More (Augustine's Confession)", based after the life and book, "Confessions", of Augustine.
★ For his 1993 album "Ten Summoner's Tales", Sting wrote a song entitled "Saint Augustine in Hell", although Augustine himself is not in fact mentioned in the lyrics.
★ Bob Dylan, for his 1967 album John Wesley Harding penned a song entitled "I Dreamed I Saw St. Augustine" (also covered by Thea Gilmore in her 2002 album ''Songs from the Gutter.''). The song's opening lines ("I dreamed I saw Saint Augustine / Alive as you or me") are likely based on the opening lines of " I Dreamed I Saw Joe Hill Last Night", a song crafted in 1936 by Earl Robinson detailing the death of the famous American labor-activist who, himself, was an influential songwriter.
★ Roberto Rossellini directed the film "Agostino d'Ippona" (Augustine of Hippo) for Italy's RAI-TV in 1972.
★ Alternative rock band Sherwood's album "Sing, But Keep Going" references a famous quote attributed to St. Augustine on the inside cover.
★ After being unintentionally baptised by Ned Flanders in episode '3F01' - "Home Sweet Home - Diddily-Dum-Doodily", Homer Simpson says, "Oh, Bartholomew, I feel like St. Augustine of Hippo after his conversion by Ambrose of Milan."
Bibliography
★ Brown, Peter. ''Augustine of Hippo''. Berkeley: University of California Press, 1967. ISBN 0-520-00186-9
★ Gareth B. Matthews. ''Augustine''. Blackwell, 2005. ISBN 0-631-23348-2
★ O'Donnell, James J. ''Augustine: A New Biography''. New York: HarperCollins, 2005. ISBN 0-06-053537-7
★ Ruickbie, Leo. ''Witchcraft Out of the Shadows''. London: Robert Hale, 2004. ISBN 0-7090-7567-7, pp. 57-8.
★ Tanquerey, Adolphe. ''The Spiritual Life: A Treatise on Ascetical and Mystical Theology''. Reprinted Ed. (original 1930). Rockford, IL: Tan Books, 2000. ISBN 0-89555-659-6, p. 37.
★ von Heyking, John. ''Augustine and Politics as Longing in the World''. Columbia: University of Missouri Press, 2001. ISBN 0-8262-1349-9
★ ''Orbis Augustinianus sive conventuum O. Erem. S. A. chorographica et topographica descriptio Augustino Lubin, Paris, 1659, 1671, 1672.
★ 'Regle de St. Augustin pour les religieuses de son ordre; et Constitutions de la Congregation des Religieuses du Verbe-Incarne et du Saint-Sacrament' (Lyon: Chez Pierre Guillimin, 1662), pp. 28-29. Cf. later edition published at Lyon (Chez Briday, Libraire,1962), pp. 22-24. English edition, ''The Rule of Saint Augustine and the Constitutions of the Order of the Incarnate Word and Blessed Sacrament'' (New York: Schwartz, Kirwin, and Fauss, 1893), pp. 33-35.
★ Augustine's ideal of Religious life, Zumkeller O.S.A.,Adolar, , , Fordham University Press, New York, 1986,
★ Augustine's Rule, Zumkeller O.S.A.,Adolar, , , Augustinian Press, Villanova,
Pennsylvania U.S.A., 1987,
★ René Pottier. ''Saint Augustin le Berbère''. Fernand Lanore , 2006. ISBN 2851572822
★ Augustine through the Ages: An Encyclopedia, Fitzgerald, Allan D., O.S.A., General Editor, , , Grand Rapids: William B. Eerdmans Publishing Co.,, 1999, ISBN 0-8028-3843-X
★ Augustine's Commentary on Galatians, Plumer, Eric Antone,, , , Oxford [England] ; New York : Oxford University Press,, 2003, ISBN 0199244391 ISBN 9780199244393 Preview from Google
See also
★ Augustinians ★ Predestination ★ Free will ★ Pelagianism ★ In necessariis unitas, in dubiis libertas, in omnibus caritas | ★ Constantinian shift ★ Filioque clause ★ Incurvatus in se ★ Scholasticism ★ Truth |
External links
★ General:
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★ At UPenn: Texts, translations, introductions, commentaries...
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★ EarlyChurch.org.uk Extensive bibliography and on-line articles.
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★ Life of St. Augustine of Hippo, from the Catholic Encyclopedia
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★ Augstine of Hippo , at Centropian
★ Texts by Augustine:
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★ In Latin, at The Latin Library: books and letters by Augustine
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★ At "Christian Classics Ethereal Library" Translations of several works by Augustine, incl. introductions
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★ The Enchiridion by Augustine
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★ [6] Full Latin and Italian text resource
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★ At "IntraText Digital Library": Works by Augustine in several languages, with concordance and frequency list
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★ St. Augustine's Multilingual Opera Omnia
★ Texts on Augustine:
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★ St. Augustine: Between Two Worlds
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★ Augustine and 'other Catholics'
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★ Stanford Encyclopedia of Philosophy entry
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★ "Augustine's Concept of Freedom: The Dynamic of Sin and Grace" from ''Grace Incarnate'' (1989)
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★ Augustine's Heavenly City and the Western MindPgs 22-24
★ On Music
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★ Augustine on Hymns
★ On Original Sin
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★ Augustine and Pelagius
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★ Augustine and Thomas Aquinas on Original Sin
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★ Original sin: a disputation
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★ The Cambridge Companion to Augustine; 3 Augustine on evil and original sin
★ Links to the Augustinian Order
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★ Augustine's writings
★ Audio books
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★ City of God, Confessions, Enchiridion, Doctrine
★ Augustine and Orthodoxy
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★ Blessed Augustine of Hippo: His Place in the Orthodox Church
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★ St. Augustine in the Greek Orthodox Tradition
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★ St Augustine the Bishop of Hippo Orthodox icon and synaxarion
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