Augustine, Saint

Augustine, Saint (ô`gəstēn, –tĭn; ôgŭs`tĭn), Lat. Aurelius Augustinus, 354–430, one of the four Latin Fathers, bishop of Hippo (near present-day Annaba, Algeria), b. Tagaste (c.40 mi/60 km S of Hippo).

Life

Augustine's mother, St. Monica, was a great influence in his life. She brought him up as a Christian, but he gave up his religion when he went to school at Carthage. There he became adept in rhetoric. In his Confessions he repents of his wild youth in Carthage, during which time he fathered an illegitimate son. At some time in his youth he became a convert to Manichaeism. After 376 he went to Rome, where he taught rhetoric with success; in 384, at the urging of the Manichaeans, he went to Milan to teach.

His years at Milan were the critical period of his life. Already distrustful of Manichaeism, he came to renounce it after a deep study of Neoplatonism and skepticism. Augustine, troubled in spirit, was greatly drawn by the eloquent fervor of St. Ambrose, bishop of Milan. After two years of great doubt and mental disquietude, Augustine suddenly decided to embrace Christianity. He was baptized on Easter in 387. Soon afterward he returned to Tagaste, where he lived a monastic life with a group of friends. In 391, while he was visiting in Hippo, he was chosen against his will to be a Christian priest there. For the rest of his life he remained in Hippo, where he became auxiliary bishop in 395 and bishop soon after. He died in the course of the siege of Hippo by the Vandals. Feast: Aug. 28.

His Works and Teachings

St. Augustine's influence on Christianity is thought by many to be second only to that of St. Paul, and theologians, both Roman Catholic and Protestant, look upon him as one of the founders of Western theology. His Confessions is considered a classic of Christian autobiography. This work (c.400), the prime source for St. Augustine's life, is a beautifully written apology for the Christian convert. Next to it his best-known work is the City of God (after 412)—a mammoth defense of Christianity against its pagan critics, and famous especially for the uniquely Christian view of history elaborated in its pages.

Augustine regarded all history as God's providential preparation of two mystical cities, one of God and one of the devil, to one or the other of which all humankind will finally belong. His greatest purely dogmatic work is On the Trinity, but much of his theological teaching comes from his polemic writings. His works against the Manichaeans, especially Against Faustus (his Manichaean teacher), are important for the light they throw on this religion. Against Donatism St. Augustine directed two works, On Baptism and On the Correction of the Donatists, in which he formulated the idea, since then become part of Roman Catholicism, that the church's authority is the guarantee of the Christian faith, its own guarantee being the apostolic succession.

The most important and vitriolic controversy in which St. Augustine was involved was his battle against Pelagianism. The Pelagians denied original sin and the fall of humanity. The implication of this aroused Augustine, who held that humanity was corrupt and helpless. From his writings the great controversies on grace proceed, and as professed followers of Augustine, John Calvin and the Jansenists developed predestinarian theologies. Though revering Augustine, many theologians have refused to accept his more extreme statements on grace. Another of St. Augustine's important treatises, On the Work of Monks, has been much used by monastics. He was also a supremely important biblical exegete. His letters are numerous and revealing. His most important works are available in translation.

Bibliography

See biographies by P. R. L. Brown (1967. rev. ed. 2000), G. Wills (1999), and J. J. O'Donnell (2005); R. W. Battenhouse, ed., A Companion to the Study of St. Augustine (1955); R. A. Markus, Saeculum: History and Society in the Theology of St. Augustine (1970); E. Teselle, Augustine the Theologian (1970).

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Augustine (of Hippo), Saint

St. Augustine, fresco by Sandro Botticelli, 1480; in the church of Ognissanti, Florence.

(credit: Scala/Art Resource, New York)

(born Nov. 13, 354, Tagaste, Numidia—died Aug. 28, 430, Hippo Regius; feast day August 28) Christian theologian and one of the Latin Fathers of the Church. Born in Roman North Africa, he adopted Manichaeism, taught rhetoric in Carthage, and fathered a son. After moving to Milan he converted to Christianity under the influence of St. Ambrose, who baptized him in 387. He returned to Africa to pursue a contemplative life, and in 396 he became bishop of Hippo (now Annaba, Alg.), a post he held until his death while the city was under siege by a Vandal army. His best-known works include the Confessions, an autobiographical meditation on God's grace, and The City of God, on the nature of human society and the place of Christianity in history. His theological works On Christian Doctrine and On the Trinity are also widely read. His sermons and letters show the influence of Neoplatonism and carry on debates with the proponents of Manichaeism, Donatism, and Pelagianism. His views on predestination influenced later theologians, notably John Calvin. He was declared a Doctor of the Church in the early Middle Ages.

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Augustine, Saint 

(also Aurelius Augustinus or Augus-tinus Sanctus). Born Nov. 13, 354, in Thagaste, Numidia, North Africa; died Aug. 28, 430, in Hippo, North Africa. Christian theologian and most illustrious representative of Western patrology. At first he was under the spell of Man-ichaeism and skepticism; he was baptized in 387. From 395 he was bishop of Hippo.

The spiritual world of Augustine is characteristically antithetic: a unique intellectual sensibility as opposed to a tendency to bracing dogma, and a developed individualistic consciousness as opposed to a church-inspired, impersonal mysticism. Augustine’s ontology and his teachings about God as an absolute being follow Neoplatonism, but Augustine attempted to rethink old ideas, starting from the subject rather than the object, and from human thought as self-evident witness, an anticipation of Descartes’ basic concept. According to Augustine, the existence ofGod is the connotation of man’s cognition of himself, while the existence of objects is not; this train of thought is similar to Anselm of Canterbury’s and the reverse of Thomas Aquinas’ approach. Augustine’s psy-chologism is revealed in his doctrine of time as a correlate of a remembering, percepting, and expectant soul.

A new feature in Augustine’s thinking was his attention to two problems ignored by heathen philosophy: the dynamics of human personality and the dynamics of mankind’s history. The former is dealt with in his Confessions—an inner autobiography that presents Augustine’s spiritual development from infancy to his final self-affirmation as an orthodox Christian. With a psychological self-analysis which was unattainable in heathen literature and philosophy, Augustine depicted the complexity of the formation of the personality. Augustine’s personalism implicitly inferred the doctrine of predestination. From an observation of the dark “abysses” of the soul, Augustine arrived at the conclusion of the necessity of God’s grace, which saves man’s nature from self-sufficiency and therefore leads to eternal salvation. The mystic recognition of history’s dialectic is presented in the treatise The City of God, which was written after Rome’s capture by Alaric in 410. Augustine perceived two opposite types of human communities: the earthly city, that is, a state based on “love of self extending to disregard of God,” and the heavenly city, a spiritual community based on “love of God extending to disregard of self.” The heavenly city is certainly not identical to the political theocracy, in the spirit of which medieval Catholic ideologists interpreted Augustine’s teachings; he stressed the unworldliness of the heavenly city and the impossibility of adapting it to political reality. Augustine found apt words to criticize the “Cain-like” spirit of the empire, the predatory nature of the civilization of late antiquity, and the callousness of the Romans, who conquered foreign cities and then complained when the same was done to their own city. However, Augustine found that all violence—from violence toward children in schools, expressively described in Confessions, to state violence—is the result of the sinful depravity of man and, although contemptible, is inevitable. For this reason, Augustine recognized the necessity for the authority of the state, which he likened to a “large band of robbers.”

Augustine’s influence was manifold. For the medieval era, Augustine was an undisputed authority on religion and philosophy who had no equal until Thomas Aquinas. The Platonic orientation of early scholasticism originated with him. His skill in conveying individual emotions was admired by the Humanists, and his experience of grace, by the early Protestants. The confession motif in the sentimental literature of Rousseau and others brought Augustine’s experience of introspection into the secular sphere. Contemporary Catholic neoscholastic thinkers, unsatisfied with the rationality of Thomism, turn to Augustine. Existentialists see Augustine as one of their forebears.

WORKS

Opera omnia, vols. 1–11. Paris, 1864–65 (Patrologiae cursus compl., ser. latina . . . , vols. 32–47). Edited by J.-P. Migne.
In Russian translation:
Tvoreniia Blazhennogo Avgustina, 2nd ed., parts 1–7. Kiev, 1901–12.

REFERENCES

Trubetskoi, E. Religiozno-obshchestvennyi ideal zapadnogo khristianstva v V veke, part 1, Moscow, 1892.
Ger’e, V. Bl. Avgustin. Moscow, 1910.
Popov, I. V. Lichnost’ i uchenie Bl. Avgustina, vol. 1, parts 1–2. Sergiev Posad, 1916.
Istoriia filosofii, vol. 1. Moscow, 1940. Pages 391–96.
Maier, F. G. Augustin und das antike Rom. [Stuttgart-Cologne,] 1955.
Jaspers, K. Die grossen Philosophen, vol. 1. Munich, 1957.
Hessen, J. Augustins Metaphysik der Erkenntnis. Leiden, 1960.
Deane, H. A. The Political and Social Ideas of St. Augustine. New York-London, 1963.

S. S. AVERINTSEV