Augustine of Hippo (354-430)
Augustine of
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Synopsis
Augustine is acknowledged as having been one of the most important influences on the development of the western Christianity.[1] The theological system he developed dominated the mediaeval church until the thirteenth century and its influence is still felt today.[2] A large number of his writings have survived and we know a great deal about his life from his Confessions and Revisions; from a contemporary biography,[3] and from his letters, (over 200 of which have survived).[4] His most famous work, Confessions (written about 397), was not intended simply as an autobiography as such. Rather, it is a long prayer of penitence and thanksgiving for the grace of God evidenced during the first 33 years of his life.[5] Numerous modern biographies have been written[6] and so I will sketch only a brief outline of his life.
Aurelius Augustinus was born in the town of Thagaste in North Africa, the son of Patricius and Monica. His father was a pagan until near the time of his death,[7] but his mother was a devoted follower of Catholic Christianity. The young Augustine was eager to learn and fascinated with the problem of the origin of evil.[8] When he attempted to find a solution in Scriptures he was disappointed by the coarse and rustic style of his Latin Old Testament compared to the elegance of the Greek classics.[9] So at the age of 19 he joined the sect of the Manichees as a 'hearer'[10] The Manichees were followers of Mani (born 14th April AD 216),[11] a man who formulated what was effectively an amalgam on Zoroastrianism, Buddhism and Christianity. He claimed to have been inspired by the same spirit that inspired Zarathustra, Buddha Guatama and Jesus - the Holy Spirit.[12] Mani's teaching would, of course, supersede that of those who preceded him.[13] The Manichees used the Bible to support many of their teachings, claiming that the New Testament had been corrupted by the Judaisers.[14] It centred around a dualism of good and evil and drew extensively on the Genesis account of Adam and Eve. John Burnaby explains: The Manichaean system…
accounted for the creation of the world as a product of a conflict between light and dark substances and for the soul of man as an element of the light entangled in the dark. Manchaeaism claimed to be the true Christianity, preaching Christ as the redeemer who enables the imprisoned particles of light to escape and return to their own region.[15]
Augustine records some of the stranger teachings of the sect ...
I was gradually led to believe such nonsense as that a fig wept when it was plucked, and that the tree which bore it shed tears of mother's milk. But if some sanctified member of the sect were to eat the fig - someone else, of course, would have committed the sin of plucking it - he would digest it and breathe it out again in the form of angels or even particles of God, retching them up as he groaned in prayer. These particles of the true and supreme God we supposed to be imprisoned in the fruit and could only be released by means of the stomach and teeth of one of the elect. I was foolish enough to believe that we should show more kindness to the fruits of the earth than to mankind, for whose use they were intended. If a starving man, not a Manichee, were to beg for a mouthful, they thought it a crime worthy of mortal punishment to give him one.[16]
For a time Augustine found an explanation of the origin of evil in the Manichaean idea that evil has a physical form "...a shapeless, hideous mass, which might be solid, in which case the Manichees called it earth, or fine and rarefied into air."[17] Ultimately this explanation did not satisfy him.
Having left Africa for Rome Augustine became increasingly dissatisfied with the teachings of the Manichees and turned instead to Neo-platonism. In Rome he was able to use his Manichee contacts to obtain a post in Milan,[18] were he became a catechumen of the church. This act did not indicate any commitment to Christianity, as his Confessions make clear. It was simply the respectable thing to do. However, attending the church there brought him under the ministry of the bishop, Ambrose.[19] Ambrose's allegorical and Platonising[20] interpretation of the Scriptures in the tradition of Origen[21] made a great impression on Augustine,[22] who had been unimpressed by the literal interpretation practised by his mother as we have seen.[23] It is important to note that the Neoplatonists of Milan were in a minority in their spiritualised view of Scripture. The majority of the Church held to the more literal view.[24]
After a long struggle he was converted - the story of which is well known[25] - and baptised by Ambrose in 387. Following the death of his mother Augustine returned to Thagaste. There he might have ended his days in monastic retirement had not the church in the city of Hippo Regius pressed him to help them against the Manichees and Donatists who were opposing them there. This task Augustine, a former Manichee, was well equipped to undertake, and received ordination as bishop of Hippo in 396. Augustine never learned to read Greek and disliked Greek literature[26] and so was restricted in his biblical studies to working with a Latin translation.
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References
[1] John Burnaby & the Editors, "Augustine," Encyclopedia Britannica, Macropedia., Vol. 14, 15th edn. (1993): 397. B. Struder, "Creation," Angelo D. Bernardino, ed. Encyclopaedia of the Early Church, Vol. 1. (Cambridge: James Clarke & Co., 1992). Struder notes that western theology based its doctrine of creation upon the works of Augustine.
[2] Justo L. González, Faith & Wealth: A History of Early Christian Ideas on the Origin, Significance, and Use of Money. (San Francisco: HarperSanFrancisco, 1990), 214; Burnaby & the Editors, 400.
[3] Written by Bishop Possidius of Calama. W.G. Rusch, The Later Latin Fathers. (London: Duckworth, 1977), 105.
[4] Burnaby, EB., Mac., Vol. 14, 398.
[5] Rusch, 110. See further: A. Craig Troxel, "What Did Augustine 'Confess' in His Confessions," Trinity Journal, Vol. 15 ns, No. 2 (1994): 163-179.
[6] The best (in the opinion of W.H.C. Frend) is that of Peter Brown: Augustine of Hippo: A Biography. (London: Faber & Faber, 1967).
[7] Augustine, Confessions, 2.3.5 (NPNF, 2nd series, Vol. 1, 56).
[8] Robert M. Grant, Miracle and Natural Law in Graeco-Roman and Early Christian Thought. (Amsterdam: North-Holland Publishing Co., 1952), 148.
[9] Brown, Augustine, 42.
[10] The Manichees divided their members between the elite 'Elect' and the 'hearers'.
[11] Jack Finegan, Myth & Mystery: An Introduction to the Pagan Religions of the Biblical World. (Grand Rapids: Baker, 1989), 286.
[12] Augustine, Confessions, 5.5.8 (NPNF, 2nd series, Vol. 1, 81-82).
[13] Finegan, 293-294.
[14] Augustine, Confessions, 5.11.21 (NPNF, 1st series Vol. 1, 87). Augustine points out that when pressed they were unable to produce uncorrupted copies.
[15] Burnaby, EB, Mac., Vol. 14, 397.
[16] Augustine, Confessions, 3.10.18 (NPNF, 1st series, Vol. 1, 66).
[17] Augustine, Confessions, 5.10.20; Saint Augustine, Confessions, 1961. R.S. Pine-Coffin, trans. (Harmondsworth: Penguin, 1975), 104.
[18] Paul Johnson, A History of Christianity. (London: Weidenfeld and Nicolson, 1976), 114: "Manichees were secretive and had their own personal networks of contacts. That was one chief reason why they were hated by all established regimes."
[19] Augustine, Confessions, 5.13.23 (NPNF, 1st series, Vol. 1, 88).
[20] Brown, Augustine, 95: "Ambrose, who had read Plotinus, patently ransacked his author: it is possible to trace literal borrowings from Plotinus in the bishop's sermons."
[21] Augustine, Confessions, 6.4.6 (NPNF, 1st series, Vol. 1, 92).
[22] Augustine, Confessions, 5.14.24 (NPNF, 1st series, Vol. 1, 88).
[23] Augustine, Confessions, 6.5.7-8 (NPNF, 1st series, Vol. 1, 93).
[24] Ronald J. Teske, Saint Augustine on Genesis, The Fathers of the Church, Vol. 84. (Washington, DC.: The Catholic Univesity of America Press, 1991), 14.
[25] See Augustine, Confessions, 8.12.28-30 (NPNF, 1st series, Vol. 1, 127).
[26] Augustine, Confessions, 1.13.20-1.14.23 (NPNF, 1st series, Vol. 1, 52-53).
Bibliographies
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A. Di Benardino, ed. Patrology, Vol. 4. Westminster: Christian Classics, 1986: pp.342-462. Full bibliography of editions and translations up to 1986. |
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D.E. Pilarczyk, "Jonah's Gourd: Augustine and Jerome on a New Translation of Sacred Scripture (Vg)," Bible Today 26 (1966): 1848-52. |
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S. Platten, Augustine's Legacy. London: Darton, Longman & Todd Ltd., 1997. Pbk. ISBN: 0232521557. pp.224. |
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T. Polanski, "Jerome as a Translator of Hebrew Poetry I. Grammar and Lexicography, II. Poetics, Discussion," Grazer Beiträge 18 (1992): 155-70. |
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Eugène Portalié, Guide to the Thought of Saint Augustine. London: Greenwood Press, 1975. Hbk. ISBN: 0837179920. pp.428. {Amazon.com} |
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Teaching of St. Augustine of Hippo (Eugène Portalié) |
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Works of St. Augustine of Hippo (Eugène Portalié) |
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J.G. Prendiville, "The Development of the Idea of Habit in the Thought of St. Augustine," Traditio 28 (1972): 29-99. |
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G.A. Press, "The Subject and Structure of Augustine's De Doctrina Christiana," Augustinian Studies 11 (1980): 99-124. |
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Peter Sanlon, "An Augustinian Mindset," Themelios 33.1 (May 2008): 39-45. |
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W.A. Schumacher, Spiritus and Spiritualis: A Study in the Sermons of St. Augustine. Mondelein: St. Mary of the Lake Seminary, 1957. |
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 T. Kermit Scott, Augustine:
His Thought in Context. Paulist Press, 1995. Pbk. ISBN: 0809135663. {CBD} {Amazon.com} |
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Samuel J. Schultz, "Augustine and the Old Testament Canon," Bibliotheca Sacra 112: 447 (1955): 225-234. |
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W.H. Semple, "Some Letters of St. Augustine (to Jerome, on Exegetical Questions," Bulletin of the John Rylands Library 33 (1950-51): 111-30. |
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Larry D. Sharp, "The Doctrines of Grace in Calvin and Augustine," The Evangelical Quarterly 52.2 (Apr.-June. 1980): 84-96. pdf [All reasonable efforts have been made to contact the copyright holder of this article without success. If you hold the rights, please contact me] |
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Theodore T. Shimmyo, "St Augustine's Treatment of the Donatist Heresy: An Interpretation," Patristic and Byzantine Review 10.3 (1991): 173-182. |
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Andrew Sibley, "Lessons from Augustine's De Genesi ad Litteram - Libri Duodecim," Journal of Creation 27.2 (2013): 71-77. |
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Laurence C. Sibley, Jr., "Late Have I Loved You: Augustinian Spirituality in Book 10 of the Confessions," Westminster Theological Journal 65.1 (2003): 69-81. |
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 Basil Studer, The Grace of
Christ and the Grace of God in Augustine of Hippo: Christocentrism or
Theocentrism. Michael Glazier Books, 1997. Pbk. ISBN: 0814658555.
pp.272. {CBD} {Amazon.com} |
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 Eleonore Stump & Norman
Kretzmann, eds., The Cambridge Companion to Augustine. Cambridge
Companions to Philosophy. Cambridge: Cambridge University Press, 2001. Pbk.
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John Edward Sullivan, The Image of God: The Doctrine of Augustine and Its Influence. Dubuque, IA: Priory Press, 1963. |
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Eugene TeSelle, Augustine's Strategy as an Apologist. The Saint Augustine Lecture,1973. Villanova, PA: Villanova University Press, 1974. pp. vii + 85. |
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Eugene TeSelle, "Porphyry and Augustine," Augustinian Studies 5 (1974): 113-47. |
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Eugene TeSelle, "Some Reflections on Augustine's Use of Scripture," Augustinian Studies 7 (1976): 165-78. |
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 Eugene TeSelle, Augustine
the Theologian. New York, 1970. Reprinted: Eugene, OR: Wipf & Stock
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 Eugene TeSelle, Augustine. Abingdon Pillars of
Theology Series. Abingdon Press, 2006. Pbk. ISBN: 0687053617. pp.105. {Amazon.com} |
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A. Craig Troxel, "What Did Augustine 'Confess' in His Confessions," Trinity Journal, 15.2 (1994): 163-179. |
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Joseph C. Schnaubelt & Frederick Van Fleteren, Augustine: Biblical Exegete. Augustinian Historical Institute, Series 5. New York: Peter Lang Pubishers Inc., 2001. Hbk. ISBN: 0820422924. pp.xvii + 397. {Amazon.com} |
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Mark Vessey, "Opus Imperfectum. Augustine and His Readers, 426-435 A.D," Vigiliae Christianae 52.3 (1998): 264-285. |
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B.B. Warfield, "Augustine and His 'Confessions'," The Princeton Theological Review 3.1 (1905): 81-126. pdf [This material is in the Public Domain and can be freely distributed and copied] |
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Thomas A. Wassmer, "The Trinitarian Theology of Augustine and His Debt to Pltinus," Scottish Journal of Theology 14 (1961): 248- |
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Caroline White, The Correspondence (394-419) between Jerome and Augustine of Hippo. Lewiston: Edwin Mellen Press, 1991. Hbk. ISBN: 0889465991. pp.264. {Amazon.com} |
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G.G. Willis, St. Augustine and the Donatist Controversy. London, 1950. |
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Henry J.
Woods, S.J., Augustine and Evolution. A Study in the Saints De Genesi Ad
Literam And De Trinitate. The Universal Knowledge Foundation, 1924. Hbk. pdf |
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David F. Wright, "Rome, August 24, 410, and New York, September 11, 2001: Augustine and the End of the World," Scottish Bulletin of Evangelical Theology 21.1 (2003): 57-71. |
Biographies
Gerald Bonner, St. Augustine
of Hippo. London: Canterbury Press, 2002. Pbk. ISBN: 1853114421.
pp.442.
Peter Brown: Augustine of Hippo: A
Biography, revised. University of California Press, 2000. Pbk. ISBN:
0520227573. pp.576. 
Carol Harrison, Augustine: Christian Truth
and Fractured Humanity. Christian Theology in Context. Oxford: Oxford
University Press, 2000. Pbk. ISBN: 0198752199 . pp.256.
Robert E Meagher, Augustine, new edn. Hackett Publishing
Co, Inc., 1998. Hbk. ISBN: 0872204448. pp.315.
John Joseph O'Meara, The Young Augustine:
The Growth of St. Augustine's Mind Up to His Conversion, 2nd edn. Alba
House, 2001. Pbk. ISBN: 0818908335. pp.222.
Richard Price, Augustine. Great Christian
Thinkers series. Grand Rapids: Zondervan, 1996. ISBN: 0006279163. pp.112. /
Liguori Books, 1997. Pbk. ISBN: 076480118X. pp.112.
Garry Wills, Saint Augustine. Weidenfeld &
Nicholson, 1999. Hbk. ISBN: 0297842811. pp.160.Related Subjects
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