49. The delights of the ear drew and held me much more powerfully, but thou didst unbind and liberate me. In those melodies which thy words inspire when sung with a sweet and trained voice, I still find repose; yet not so as to cling to them, but always so as to be able to free myself as I wish. But it is because of the words which are their life that they gain entry into me and strive for a place of proper honor in my heart; and I can hardly assign them a fitting one. Sometimes, I seem to myself to give them more respect than is fitting, when I see that our minds are more devoutly and earnestly inflamed in piety by the holy words when they are sung than when they are not. And I recognize that all the diverse affections of our spirits have their appropriate measures in the voice and song, to which they are stimulated by I know not what secret correlation. But the pleasures of my flesh--to which the mind ought never to be surrendered nor by them enervated--often beguile me while physical sense does not attend on reason, to follow her patiently, but having once gained entry to help the reason, it strives to run on before her and be her leader. Thus in these things I sin unknowingly, but I come to know it afterward.
50. On the other hand, when I avoid very earnestly this kind of deception, I err out of too great austerity. Sometimes I go to the point of wishing that all the melodies of the pleasant songs to which David's Psalter is adapted should be banished both from my ears and from those of the Church itself. In this mood, the safer way seemed to me the one I remember was once related to me concerning Athanasius, bishop of Alexandria, who required the readers of the psalm to use so slight an inflection of the voice that it was more like speaking than singing.
However, when I call to mind the tears I shed at the songs of thy Church at the outset of my recovered faith, and how even now I am moved, not by the singing but by what is sung (when they are sung with a clear and skillfully modulated voice), I then come to acknowledge the great utility of this custom. Thus I vacillate between dangerous pleasure and healthful exercise. I am inclined--though I pronounce no irrevocable opinion on the subject--to approve of the use of singing in the church, so that by the delights of the ear the weaker minds may be stimulated to a devotional mood.[371] Yet when it happens that I am more moved by the singing than by what is sung, I confess myself to have sinned wickedly, and then I would rather not have heard the singing. See now what a condition I am in! Weep with me, and weep for me, those of you who can so control your inward feelings that good results always come forth. As for you who do not act this way at all, such things do not concern you. But do thou, O Lord, my God, give ear; look and see, and have mercy upon me; and heal me--thou, in whose sight I am become an enigma to myself; this itself is my weakness.
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St. Augustine (354 - 430)
Was an early Christian theologian and philosopher [5] whose writings influenced the development of Western Christianity and Western philosophy. He was the bishop of Hippo Regius in north Africa and is viewed as one of the most important Church Fathers in Western Christianity for his writings in the Patristic Era. Among his most important works are The City of God and Confessions.When the Western Roman Empire began to disintegrate, Augustine developed the concept of the Church as a spiritual City of God, distinct from the material Earthly City. His thoughts profoundly influenced the medieval worldview. The segment of the Church that adhered to the concept of the Trinity as defined by the Council of Nicaea and the Council of Constantinople closely identified with Augustine's On the Trinity.
Aurelius Augustinus, Augustine of Hippo, or Saint Augustine is one of the most important figures in the development of Western Christianity. 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 fountainheads of Reformation teaching on salvation and grace. In Orthodox Churches he is considered a saint by some while others are of the opinion that he is a heretic, primarily for his statements concerning what became known as the filioque clause.
Born in Africa as the eldest son of Saint Monica, he was educated in Rome and baptized in Milan. Augustine drifted through several philosophical systems before converting to Christianity at the age of thirty-one. Returning to his homeland soon after his conversion, he was ordained a presbyter in 391, taking the position as bishop of Hippo in 396, a position which he held until his death.
St. Augustine stands as a powerful advocate for orthodoxy and of the episcopacy as the sole means for the dispensing of saving grace. In the light of later scholarship, Augustine can be seen to serve as a bridge between the ancient and medieval worlds. A review of his life and work, however, shows him as an active mind engaging the practical concerns of the churches he served.