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St. Augustine

St. Augustine

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.

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St. Augustine

CONFESSIONS - BOOK XI - CHAPTER X

12. Now, are not those still full of their old carnal nature[429] who ask us: "What was God doing before he made heaven and earth? For if he was idle," they say, "and doing nothing, then why did he not continue in that state forever--doing nothing, as he had always done? If any new motion has arisen... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XI

13. Those who say these things do not yet understand thee, O Wisdom of God, O Light of souls. They do not yet understand how the things are made that are made by and in thee. They endeavor to comprehend eternal things, but their heart still flies about in the past and future motions of created thing... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XII

14. How, then, shall I respond to him who asks, "What was God doing before he made heaven and earth?" I do not answer, as a certain one is reported to have done facetiously (shrugging off the force of the question). "He was preparing hell," he said, "for those who pry too deep." It is one thing to s... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XIII

15. But if the roving thought of someone should wander over the images of past time, and wonder that thou, the Almighty God, the All-creating and All-sustaining, the Architect of heaven and earth, didst for ages unnumbered abstain from so great a work before thou didst actually do it, let him awake ... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XIV

17. There was no time, therefore, when thou hadst not made anything, because thou hadst made time itself. And there are no times that are coeternal with thee, because thou dost abide forever; but if times should abide, they would not be times. For what is time? Who can easily and briefly explain it?... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XIX

25. Now, therefore, O Ruler of thy creatures, what is the mode by which thou teachest souls those things which are still future? For thou hast taught thy prophets. How dost thou, to whom nothing is future, teach future things--or rather teach things present from the signs of things future? For what ... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XV

18. And yet we speak of a long time and a short time; but never speak this way except of time past and future. We call a hundred years ago, for example, a long time past. In like manner, we should call a hundred years hence a long time to come. But we call ten days ago a short time past; and ten day... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XVI

21. And yet, O Lord, we do perceive intervals of time, and we compare them with each other, and we say that some are longer and others are shorter. We even measure how much longer or shorter this time may be than that time. And we say that this time is twice as long, or three times as long, while th... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XVII

22. I am seeking the truth, O Father; I am not affirming it. O my God, direct and rule me. Who is there who will tell me that there are not three times--as we learned when boys and as we have also taught boys--time past, time present, and time future? Who can say that there is only time present beca... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XVIII

23. Give me leave, O Lord, to seek still further. O my Hope, let not my purpose be confounded. For if there are times past and future, I wish to know where they are. But if I have not yet succeeded in this, I still know that wherever they are, they are not there as future or past, but as present. Fo... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XX

26. But even now it is manifest and clear that there are neither times future nor times past. Thus it is not properly said that there are three times, past, present, and future. Perhaps it might be said rightly that there are three times: a time present of things past; a time present of things prese... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XXI

27. I have said, then, that we measure periods of time as they pass so that we can say that this time is twice as long as that one or that this is just as long as that, and so on for the other fractions of time which we can count by measuring. So, then, as I was saying, we measure periods of time as... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XXII

28. My soul burns ardently to understand this most intricate enigma. O Lord my God, O good Father, I beseech thee through Christ, do not close off these things, both the familiar and the obscure, from my desire. Do not bar it from entering into them; but let their light dawn by thy enlightening merc... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XXIII

29. I once heard a learned man say that the motions of the sun, moon, and stars constituted time; and I did not agree. For why should not the motions of all bodies constitute time? What if the lights of heaven should cease, and a potter's wheel still turn round: would there be no time by which we mi... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XXIV

31. Dost thou command that I should agree if anyone says that time is "the motion of a body"? Thou dost not so command. For I hear that no body is moved but in time; this thou tellest me. But that the motion of a body itself is time I do not hear; thou dost not say so. For when a body is moved, I me... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XXIX

39. But "since thy loving-kindness is better than life itself,"[450] observe how my life is but a stretching out, and how thy right hand has upheld me in my Lord, the Son of Man, the Mediator between thee, the One, and us, the many--in so many ways and by so many means. Thus through him I may lay ho... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XXV

32. And I confess to thee, O Lord, that I am still ignorant as to what time is. And again I confess to thee, O Lord, that I know that I am speaking all these things in time, and that I have already spoken of time a long time, and that "very long" is not long except when measured by the duration of t... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XXVI

33. Does not my soul most truly confess to thee that I do measure intervals of time? But what is it that I thus measure, O my God, and how is it that I do not know what I measure? I measure the motion of a body by time, but the time itself I do not measure. But, truly, could I measure the motion of ... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XXVII

34. Press on, O my mind, and attend with all your power. God is our Helper: "it is he that hath made us and not we ourselves."[446] Give heed where the truth begins to dawn.[447] Suppose now that a bodily voice begins to sound, and continues to sound--on and on--and then ceases. Now there is silence... Read More
St. Augustine

CONFESSIONS - BOOK XI - CHAPTER XXVIII

37. But how is the future diminished or consumed when it does not yet exist? Or how does the past, which exists no longer, increase, unless it is that in the mind in which all this happens there are three functions? For the mind expects, it attends, and it remembers; so that what it expects passes i... Read More

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