Life, Works, and Teachings of St. Augustine of Hippo PDF

AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO Augustine’s Cultural Background and Early Childhood  AUGUSTINIAN PRAYER BEFORE CLASS L: When we live in unity A: How good and how pleasing it is  AUGUSTINIAN PRAYER BEFORE CLASS L:...

AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO Augustine’s Cultural Background and Early Childhood  AUGUSTINIAN PRAYER BEFORE CLASS L: When we live in unity A: How good and how pleasing it is  AUGUSTINIAN PRAYER BEFORE CLASS L: Pray for us, Holy father Augustine A: That we may dwell together in peace L: Let us Pray God our father, Your Son promised to be present in the midst of all who come together in His name. Help us to recognize His presence among us and experience in our hearts the abundance of Your grace, Your mercy, and Your peace, in truth and in love. We ask this, through Christ our Lord. Amen L: St. Augustine A: Pray For us  OBJECTIVES By the end of the lesson, learners will be able to: 1. Articulate a clear understanding of Augustine's cultural background and early Childhood.  OBJECTIVES 2. Reflect on their own childhood experiences within their family and community, discerning their impact on personal development. 3. identify and express ways to demonstrate love and appreciation for their family. AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO OPENING Biblical Foundation PSALM 8: 1-8  The Majestic Name of God “LORD, our Lord, how majestic is your name in all the earth! You have set your glory in the heavens. Through the praise of children and infants you have established a stronghold against your enemies, to silence the foe and the avenger.  When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is mankind that you are mindful of them, human beings that you care for them? You have made them a little lower than the angels and crowned them with glory and honor.  You made them rulers over the works of your hands; you put everything under their feet: all flocks and herds, and the animals of the wild, the birds in the sky, and the fish in the sea, all that swim the paths of the seas. LORD, our Lord, how majestic is your name in all the earth!” (NIV) AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO REFLECTION AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO Topic 1: The Cultural Background of the Roman Empire During the Time of Augustine Political and Social Landscape Augustine lived during the late Roman Empire, a time marked by political instability and decline. The empire was divided into the Western and Eastern Roman Empires, with the Western Empire facing increasing pressure from barbarian invasions.  POLITICAL LANDSCAPE  Urban Life  Division of the Empire  Barbarian Invasion  Decline of Central Authority  Rise of Christianity  Urban Life Cities were centers of political power, economic activity, and cultural life. Carthage, where Augustine studied, was one of the most important cities in the Western Empire, second only to Rome.  Division of the Empire: The Roman Empire was divided into the Western and Eastern Roman Empires by the late 4th century. This division, solidified by Emperor Theodosius I's death in 395 AD, saw the Western Roman Empire struggling more acutely with internal instability and external threats.  Barbarian Invasions: The Western Empire faced numerous invasions by various barbarian tribes such as the Visigoths, Vandals, and Huns. The sack of Rome by the Visigoths in 410 AD was a particularly significant event that occurred during Augustine's lifetime.  POLITICAL LANDSCAPE Decline of Central Authority: Political power in the Western Empire became increasingly fragmented. Local leaders and military commanders often wielded more power than the central imperial authority, leading to a decline in effective governance.  Rise of Christianity: Christianity had become the dominant religion of the Roman Empire by Augustine's time, following Constantine's conversion in the early 4th century and Theodosius I's establishment of Christianity as the state religion. This period saw significant theological development and ecclesiastical structuring.  SOCIAL LANDSCAPE  Religious Transformation  Urban Decay and Ruralization  Social Hierarchy  Religious Transformation: The rise of Christianity brought about profound changes in Roman society. Pagan practices were increasingly marginalized, and the Church played a central role in social and cultural life. Augustine himself was a key figure in Christian theology and philosophy.  Urban Decay and Ruralization: Many urban centers in the Western Empire experienced decline as a result of economic hardship and barbarian invasions. People increasingly moved to rural areas, and large estates (latifundia) became more prominent in the social structure.  Social Hierarchy: Roman society was hierarchical, with a clear distinction between the elites (senatorial and equestrian classes) and the lower classes (plebeians, freedmen, and slaves). Social mobility was limited, although education and connections could provide opportunities for advancement.  SOCIO-ECONOMIC CONDITIONS  Economic Strain  Economic Decline  Barbarian Pressures  Cultural Shifts  Economic Strain: The Western Roman Empire faced severe economic difficulties, including heavy taxation, inflation, and a breakdown in trade networks. These issues contributed to social unrest and a declining standard of living for many.  Economic Decline: The Western Roman Empire was experiencing economic decline, with decreased agricultural productivity, heavy taxation, and a shrinking population. This economic hardship contributed to social unrest and weakened the empire's ability to defend its borders.  Barbarian Pressures: The Western Empire faced increasing pressure from barbarian groups such as the Visigoths, Vandals, and Huns. These invasions culminated in the sack of Rome in 410 AD and the eventual fall of the Western Empire in 476 AD.  CULTURAL AND INTELLECTUAL CLIMATE  Hellenistic Influence  Rhetoric and Education  Religious Pluralism  Hellenistic Influence: The cultural and intellectual life of the Roman Empire was heavily influenced by Greek (Hellenistic) philosophy and literature. Augustine himself was deeply influenced by the works of Plato and the Neoplatonists.  Rhetoric and Education: Education was highly valued, particularly in rhetoric and philosophy. Augustine studied rhetoric in Carthage and later taught it in Rome and Milan. Rhetorical skill was crucial for public life, including law, politics, and teaching.  Religious Pluralism: The Roman Empire was religiously diverse, with traditional Roman polytheism coexisting alongside numerous other religions, including various mystery cults, Eastern religions, Judaism, and Christianity. This pluralism created a complex religious landscape.  RELIGIOUS TANSFORMATION  Christianity’s Rise  Theological Debates  Monasticism  Christianity's Rise: Christianity was transitioning from a persecuted minority faith to the dominant religion of the empire. The Edict of Milan (313 AD) granted religious tolerance to Christians, and by the time of Augustine, Christianity was becoming institutionalized and influential in political life.  Theological Debates: The period was marked by significant theological debates and the establishment of Christian orthodoxy. Councils like Nicaea (325 AD) and subsequent theological controversies shaped the development of Christian doctrine. Augustine himself was involved in major theological debates, including those against Donatism and Pelagianism. Monasticism: The monastic movement was gaining momentum, emphasizing asceticism and communal living as a path to spiritual perfection. Augustine was influenced by monastic ideals and founded a monastic community in Hippo. INTELLECTUAL AND LITERARY CONTRIBUTIONS  Latin Literature  Philosophical Inquiry  Latin Literature: Latin remained the language of administration, literature, and scholarly work. Augustine wrote in Latin, contributing significantly to Latin Christian literature. His "Confessions" and "City of God" are masterpieces of Latin prose and theological reflection.  Philosophical Inquiry: Augustine engaged deeply with classical philosophy, especially Neoplatonism, integrating these ideas into his Christian theology. His works reflect a synthesis of classical thought and Christian doctrine, addressing profound questions of existence, morality, and the nature of God.  AUGUSTINE'S ROLE Augustine himself was deeply involved in the religious and intellectual life of his time. As the Bishop of Hippo, he wrote extensively on theological, philosophical, and moral issues. His works, such as "The Confessions" and "The City of God," addressed both the spiritual concerns of Christians and the broader social and political challenges facing the Empire. His ideas on the nature of the church, state, and human society influenced the development of Western Christianity and Western thought for centuries to come. AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO Augustine’s Early Childhood  Augustine was born in Tagaste (modern Souk- Ahras) on November 13, 354. Tagaste was not a large city; it is called civitas parva, “a small town”.  It offers only the first stage of public education, the schools taught by the perimus magister (instructor in the rudiments) or, in modern parlance - elementary schools.  The Province of Africa was taken over by the Roman Empire in 31 BCE and was considered as the second wealthiest in the Empire, next only to Italy. Tagaste is considered significant in as much as many of its roads were navigated for commercial and cultural purposes all over Africa.  Aside from roads, the emperors also constructed aqueducts, sewers, temples, bathhouses, theatres, stadiums, and many other structures in major towns and cities all over the Empire  Such projects made little impact on their personal lives for the town was considered as a fine example of the prosperity brought by the Romans. It did not bring about much improvement in the lives of the people in Tagaste, especially to the poor. AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO The Family of Augustine  PATRICIUS The Father of Augustine Jovial Hot- tempered Sensual man Official of the town Pagan He asked for baptism before he died, as he was inspired by Monica, his ever- faithful, understanding, and loving wife.  PATRICIUS Patricius, name sounded like he might have come from a rich, patrician family, but this was not the case when he married Monica. If ever Patricius family had some riches and owned a substantial estate, it would have vanished due to the taxes they paid to the Empire.  PATRICIUS Augustine corroborates this information when he describes his father as “a fairly obscure town councilor in Tagaste.” He was "a minor landowner with no money to speak of and with few connections."  PATRICIUS He belonged to the curial class, that is, the "senate" of landowners in Tagaste who were responsible for the community’s governance, including collective responsibility for civic words. He owned a “few little acres”.  PATRICIUS He relied on the friendship and support of Romanianus, a much richer landowner in the same town, to provide financial resources to send Augustine off to university in Carthage. They still belonged to the category of poor family, but not miserable.  MONICA The Mother of Augustine Monica was a devoted mother. She never gave up on Augustine. She supported her son both in bad and good times. She truly focuses in the goodness of her son despite the evils that surround the latter.  MONICA She exemplifies a loving and lovable mother who is always concern of her son’s welfare. She never quarreled with Patricius, her husband. She was so faithful and obedient to the end. She advises wives to understand their husbands and to remain faithful to them despite the odds, challenges, and difficulties.  MONICA She exhorts and encourages wives to keep the love burning—to say hello, love, and forever, and not goodbyes. Monica loved her husband until death do them part.  MONICA She too plays a vital role in the conversion of Patricius, a pagan who turned into a Christian prior to his passing away from this world. Her tears of prayer turned Augustine, her son, back to God. Her prayers indeed splendidly affect Augustine and enable him to find God amidst his restlessness.  MONICA She suffered a lot both from her husband and her son, yet she never gave up. She is fully convinced that there will be a happy ending despite her sufferings as a wife and as a mother. She was so patient in sorrow.  MONICA She fully believed that behind pain and sorrow, there is freedom and happiness. She is so full of hope and is focused on the future. She strongly believes that happiness is greater than the sorrows of this life.  MONICA Monica was so happy to die. She was not afraid to face death. She was buried at Ostia to a hidden crypt in the church of Santa Aurea. But her tomb was later transferred to the Basilica of Sant‘Agostino, at Rome.  MONICA Monica said to the son, “Lay this body anywhere, and take no trouble over it. One thing only do I ask of you, that you remember me at the altar of the Lord wherever you may be” (IX.11).  MONICA Monica is devoted to prayer. She prayed every day to souls and often visited the cemetery and offered prayers and food for the dead. Monica’s prayers turned Augustine to God. She always prayed for the conversion of Augustine.  MONICA It is through prayer that the soul is moving closer towards God. Prayer is the inner disposition of the soul to anchor oneself to God. So, Monica’s fervent prayers enable Augustine to embrace God’s mercy and compassion.  MONICA Monica was a devoted child of Mary. She had plenty of devotions especially to the Blessed Virgin Mother Mary. She would like to emulate the exemplary life of Mary particularly her obedience to and faith in God.  THE FAMILY OF AUGUSTINE Augustine’s family was not wealthy, was certainly distinguished and respected. Monica, a devoted Christian, won admiration for her noble character and outstanding virtues. He had a brother named Navigius, and a sister named Perpetua.  THE FAMILY OF AUGUSTINE PATRICIUS MONICA NAVIGIUS AUGUSTINE Adeodatus PERPATUA AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO Augustine’s Childhood Experiences as Narrated in Book I of the Confessions  CHAPTER 6 Augustine's Earliest Memories: Experience: Augustine recalls being an infant and learning to communicate through crying.  CHAPTER 6 Quote: "For I have none which I can recall from the time that I sucked at my mother's breast; and by judging from others, and from what I have myself seen in babes, I believe I have come to conclusions as to how I behaved then."  CHAPTER 7 Learning to Speak: Experience: He describes how he learned to speak by imitating adults.  CHAPTER 7 Quote: "Little by little I began to be conscious where I was, and to have a wish to make my wants known to those who could satisfy them, but could not; for the wants were within me, and they without; nor could they by any sense of theirs enter within my spirit. So I flung about at random limbs and voice, making the few and feeble signs of my wants that I could."  CHAPTER 9 First Introduction to Formal Education: Experience: Augustine discusses his experiences in school, where he was more interested in play than in learning.  CHAPTER 9 Quote: "But yet I sinned, O Lord my God,Thou ruler and creator of all natural things, but of sins only the ruler, I sinned, O Lord my God, in transgressing the commands of my parents and of those masters."  CHAPTER 10 Distaste for Greek Literature: Experience: Augustine recounts his aversion to learning Greek and his preference for Latin literature.  CHAPTER 10 Quote: "I was put to school to get learning of which I knew not what use there was, and yet, if I was slow to learn, I was flogged."  CHAPTER 11 Infatuation with Latin Literature: Experience: He expresses his love for Latin literature, especially tales of the Trojan War. Quote: "In this respect, I sinned with the others and allowed myself to be deceived by them and to be led astray by their authority; but I found delight in it and delighted myself in those very vanities."  CHAPTER 13 Experiences of Theft and Deceit: Experience: Augustine narrates his petty thefts and deceptions as a child, driven by a sense of mischief and rebellion. Quote: "I stole from my parents' cellar and table, sometimes driven by gluttony, sometimes to get a feast for the ear."  CHAPTER 14 Prayers of His Mother, Monica: Experience: He speaks of his mother Monica's prayers and her pious influence on him. Quote: "For she wished to have me trained in good habits, and at once admitted to her the future good I should derive from it."  CHAPTER 19 Fear of Punishment and Divine Providence: Experience: Augustine reflects on his childhood fear of punishment and his awareness of God's presence even then. Quote: "Thus I was born into a sinful world, sinning even as I was carried in my mother’s womb, and even there, already lost in my infancy, I offended Thee, my God."  These highlights capture Augustine's reflections on his early life, his educational experiences, and the beginnings of his spiritual journey as described in The Confessions. AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO JOURNAL WRITING 1. Reflect on your own childhood experiences within your family and community. How did these experiences influence your personal development today? 2. Identify and express ways that you can demonstrate love and appreciation for your family. AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO CLOSING PRAYER  AUGUSTINIAN PRAYER AFTER CLASS L: Our help is in the name of the Lord A: Who made heaven and earth L: Let us Pray God, the desire of every human heart, you moved Saint Augustine to seek restlessly for truth and peace. Touch our hearts with his burning desire for wisdom, for the Word made flesh. We ask this through Christ, our Lord. Amen L: Glory be to the Father and to the Son, and to the Holy Spirit A: As it was in the beginning, is now, and will be forever. Amen L: St. Augustine A: Pray For us AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO Augustine’s Cultural Background and Early Childhood AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO SAINT AUGUSTINE’S QUEST FOR KNOWLEDGE  AUGUSTINIAN PRAYER BEFORE CLASS L: When we live in unity A: How good and how pleasing it is  AUGUSTINIAN PRAYER BEFORE CLASS L: Pray for us, Holy father Augustine A: That we may dwell together in peace L: Let us Pray God our father, Your Son promised to be present in the midst of all who come together in His name. Help us to recognize His presence among us and experience in our hearts the abundance of Your grace, Your mercy, and Your peace, in truth and in love. We ask this, through Christ our Lord. Amen L: St. Augustine A: Pray For us  OBJECTIVES By the end of the lesson, learners will be able to: 1. Demonstrate a clear understanding of Augustine’s experiences as a student.  OBJECTIVES 2. Express appreciation for Augustine’s restless efforts to search for truth and wisdom. 3. Devote their time and efforts to studying in search of knowledge and truth in their chosen course. “What has life to offer me when I grow old?” AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO OPENING Biblical Reading PROV. 2:6-15  For the Lord gives wisdom; from his mouth come knowledge and understanding; he stores up sound wisdom for the upright; he is a shield to those who walk blamelessly, guarding the paths of justice and preserving the way of his faithful ones.  Then you will understand righteousness and justice and equity, every good path; for wisdom will come into your heart, and knowledge will be pleasant to your soul; prudence will watch over you; and understanding will guard you.  It will save you from the way of evil, from those who speak perversely, who forsake the paths of uprightness to walk in the ways of darkness, who rejoice in doing evil and delight in the perverseness of evil; those whose paths are crooked, and who are devious in their ways. (NRSV – Catholic Edition) AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO REFLECTION AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO The Moral Benefits of Wisdom The moral benefits of wisdom can be as follows: 1. It helps us make better decisions, 2. Understand ourselves and others more deeply, and 3. Find meaning and purpose in life.  Wisdom as the person of Christ, the One in Whom all things hold together. Wisdom (sapientia) is one of the most dominant themes in all of Augustine’s work. Cicero’s work Hortensius inspired him toward wisdom “Suddenly, every vain hope became worthless to me and I yearned with unbelievable ardor of heart for the immortality of wisdom.” Conf. Book VIII Augustine of Hippo offers one of the most well- developed and important reflections on the theme of Wisdom. His pursuit of wisdom never waned. His conversion made his sapiential passions inflamed even more for Christ, the power and wisdom of God That produced the most influential theologian known to the West, and arguably to the world. “The fear of the Lord is the beginning of wisdom,” Prov. 9:10  THE YEARS 354 - 365 THE EARLY SCHOOLING OF AUGUSTINE Augustine studied the rudiments of Latin grammar and arithmetic in Thagaste under a teacher who never spared the rod. He was forced to learn Rhetoric at school  “The program of right living presented to me as a boy was that I must obey my mentors, so that I light get on in this world and excel in the skills of the tongue, skills which lead to high repute and deceitful riches.To this end I was sent to school to learn letters, though I, poor wretch, could see no point in them.” Conf. 1.9,14  THE YEARS 354 - 365 THE EARLY SCHOOLING OF AUGUSTINE His parents made financial sacrifices to see that Augustine received a classical Latin education in the local school. Augustine delights in Latin and detested Greek.  “Even to this day I have been unable to make up my mind why I hated the Greek that was dinned into me in early boyhood. Latin studies, on the contrary, I loved, not the elementary kind under my first teachers, but the lessons by masters of literature…” Conf. 1,13,20-21  THE YEARS 366 - 369 HIS EDUCATION IN MADAURA Augustine was sent to Madaura(ros) (modern Madauorouch), 20 miles south of Thagaste. (best in the region that time) It is found to be the center of pagan culture and learning. Madaura(os)  THE YEARS 366 - 369 HIS EDUCATION IN MADAURA There Augustine learned Latin grammar and composition from a careful reading of classic models of Roman prose and poetry.  His studies of pagan Latin literature particularly included the works of Cicero and Virgil that greatly influenced the style of his later writings. His reading of Cicero also influenced him to study philosophy, which is the study and the seeking of wisdom.  Augustine had emerged as a gifted student, drove hard by his parents, with a phenomenal memory and a great attention to detail.  THE YEARS 370 A YEAR WITHOUT SCHOOL IN TAGASTE AT THE AGE OF SIXTEEN A YEAR OF IDLENESS Patricius saved money for his further education. Without school led the adolescent student into acts of dissipation and sexual adventure. “In that same year, my sixteenth, my studies were interrupted and I was brought back from Madaura, a nearby city where I had been lodging for instruction in literature and rhetoric.The reason for this was that my father was saving up to send me… to Carthage…” Conf. 1I,3,5  The briars of unclean desires spread thick over his head, and there was no hand to root them out. His father saw him at the baths growing into manhood. Patricius took pride in his grandchildren, and found joy in telling it to his mother, Monica.  THE YEARS 371 - 373 THE STUDY OF RHETORIC IN CARTHAGE Augustine moved to Carthage to be trained in rhetoric at a higher level. In those days it was fundamental to any professional career in law or government. St. Augustine at the University of Carthage, 1464 – 65. Benozzo Gozzoli  THE YEARS 371 - 373 THE STUDY OF RHETORIC IN CARTHAGE Augustine described rhetoric as the skill required for the effective public communication of what a person was thinking. Augustine excels in rhetoric St. Augustine at the University of Carthage, 1464 – 65. Benozzo Gozzoli “The prestigious course of studies I was following looked as its goal to the law courts, in which I was destined to excel and where I would earn a reputation all the higher in the measure that my performance was the more unscrupulous… Already I was the ablest student in the school of rhetoric…” Conf. 1I,3,5  It was Romanianus, a wealthy pagan of Thagaste, (the uncle of his best friend, Alypius) who served as his patron and friend. It was Romanianus who provided him with a home, with funds, and with something better – COURAGE. In Carthage Augustine was educated to become a master of the spoken word (Rhetoric); that is - “to learn that art of words”, or “to acquire that eloquence which is essential to persuade men of your case, and to unroll your St. Augustine at the University of opinions before them” Carthage, 1464 – 65. Benozzo Gozzoli Conf. 1.16  Augustine then became an orator a man who could give pleasure throughout with his argument, by his vivacity, by the feelings at his command, by the ease with which words came to him, perfectly adapted to dress his message in style. Carthage was the center of African intellectual and spiritual life, and at the same time, notorious for its boundless corruption and wildness. “Carthage, the mistress of the world, filled with the allure of all kinds of delights, held me captive with her bewitching charms.” Conf. Book VI The 17-year-old Augustine found himself on the attractions and seductions of the big city, second only to Rome. “I was steeped in the vices of the city, and my soul was defiled by the pleasures of the flesh.” Conf. Book VI  Despite of this unhealthy environment, Augustine was serious in his studies. His progress was highly satisfactory. He was endowed with a “strong memory and shunned ignorance” (Conf. 1.20)  He loved books and found his environment in the pagan classics. But no matter how elegant the diction, how elevated the style, or how learned the discourse, Augustine was never fully satisfied with any book that did not mention the name of Christ.  “When I studied the Bible and compared it with Cicero’s dignified prose, it seemed to me unworthy. My swollen pride recoiled from its style and my intelligence failed to penetrate to its inner meaning.” Conf. III.5,9  HORTENSIUS His first conversion, as he tells us, took place after reading a philosophy book of Cicero titled “Hortensius”. The book propounds the stoic doctrine that the happiness of man does not exist in the possession of wealth, honor, or power, but in the possession of wisdom.  “The prescribed course of study brought me to a work by an author named Cicero... the title of the book is “Hortensius”, and it recommends the reader to study philosophy.” Conf. Book III  “It altered my outlook in life. It changed my prayers to You, O Lord, and provided me with new hopes and aspirations. All my empty dreams suddenly lost their charm and my heart began to throb with a bewildering passion to the wisdom of eternal truth. I began to climb out of the depths to which I had sunk, to return to You, My God, how I burned with longing to have wings to carry me back to You, away from all earthly things, although I had no idea what You would do with me!” (Conf. 3.4).  AUGUSTINE BECAME A MANICHEAN At the age of 19 Augustine encountered Manichaean teachings after reading Cicero’s Hortensius and adhered to them for nine years. However, he soon discovered the shallowness of the teachings of this sect. St. Augustine Sacrificing to a Manichaean Idol 1480  AUGUSTINE BECAME A MANICHEAN From Mani (ca. 216 AD), born in southern Mesopotamia Claims to be the paraclete of Jesus found in Jn. 14:26. He taught that good and evil were equal powers and that both had always existed.  He explains the origin of evil through a myth, that each power had a kingdom – the good belonged to the kingdom of Light and the evil to the kingdom of Darkness. Darkness invaded Light, and fragments of light were entrapped in darkness– thus, this world was created in order to free them and Jesus, from the kingdom of Light and a pure spirit, who showed to humanity how the elements of light could be freed.  Some fragments of Light can also be found in the human soul which can be discharged by disciplining the body and with the help of saving powers from the kingdom of Light. For the Manichees, they believe that matter is intrinsically evil and the mind as intrinsically good. St. Augustine Sacrificing to a Manichaean Idol 1480 Elect Committed to a missionary life, poverty and asceticism. Life a life of absolute chastity Eat only vegetables and No alcohol Obliged to pray for the hearers Hearer Allowed to have a wife or concubine Avoid procreation because it entrapped more divine spirits or elements of light in matter. they did not eat meat and drink wine, but they took part in public life and aspired for honors.  ca. 369 – 370AD: Augustine’s very first encounter with Manichaeism was through Romanianus. ca. 374 – 383AD: For nine years, while teaching rhetoric in Carthage, he was associated with the Manichees. (cf. De mor. Manich. 19.68) ca. 384AD: Augustine finally breaks away from the Manichean sect as he decides to transfer to Milan.  Augustine of Hippo, who was initially a follower of Manichaeism before he was converted to Christianity. He found several discrepancies and issues with the Manichaean teachings that led him to abandon the faith. These include: A. Dualistic Cosmology Manichaeism posited a strict dualism between the forces of good (light) and evil (darkness). According to this view, the world is the result of a conflict between these two opposing forces. VS Augustine found this dualistic view problematic because it implied that evil had a substance and independent existence, which contradicted the Christian understanding of evil as a corruption or absence of good, rather than a substantive force. Augustine came to see that a good and omnipotent God could not have an equally powerful evil counterpart. B. Critique of the Concept of God In Manichaean cosmology, the supreme god of light is opposed by a power of darkness, which limits God's power. VS Augustine could not reconcile this with the concept of an all-powerful, omnipotent God. For Augustine, the idea that God could be limited or thwarted by an opposing power was inconsistent with the nature of God as he came to understand it in Christian theology. C. The Problem of Free Will Manichaeism often diminished the role of human free will, attributing human sin to the influence of the dark forces. Humans were seen as victims of cosmic forces rather than responsible moral agents. VS Augustine developed a strong doctrine of free will, believing that humans are responsible for their choices. He saw the Manichean view as an evasion of personal responsibility and incompatible with the Christian doctrine of sin and redemption. D. Scriptural Inconsistencies Manichaeism claimed to be a superior religion, integrating elements of Christianity, Zoroastrianism, and Buddhism. However, it rejected much of the Old Testament and reinterpreted Christian teachings. VS Augustine eventually recognized that Manichaean interpretations of Scripture were inconsistent and selective. He found that their criticisms of the Bible were based on misunderstandings or misrepresentations of the texts. E. Scientific and Philosophical Issues The Manichaeans had specific cosmological beliefs, such as the idea that the moon absorbed light from the sun and released it gradually, which they linked to spiritual principles. VS Augustine, who had a strong interest in philosophy and natural science, found that many of the Manichean teachings about the physical world were scientifically unsound. This contributed to his disillusionment with the religion. E. Spiritual and Ethical Practices Manichaeism divided its adherents into two groups: the "Elect" and the "Hearers," with strict ascetic practices expected of the Elect. However, the ethical demands and the division itself seemed overly rigid and impractical to Augustine. VS Augustine found the ethical practices and the hierarchical division between the Elect and Hearers unsatisfactory. He saw Christianity as offering a more inclusive and redemptive path for all believers.  Those realizations, among others, led Augustine to convert himself to Christianity and later became one of its most influential theologians.  CONCLUSION We have learned in Lesson 2 the educational attainment or background of Saint Augustine of Hippo in his search for wisdom and knowledge that led him to get attracted to Manicheism. He found some discrepancies and issues in their teachings that led him to abandon the faith. However, based on the discussion, Saint Augustine of Hippo inspired young Augustinian students to live courageously and victoriously in the midst of those challenges and trials in the pursuit of knowledge and wisdom. His weaknesses and limitations in any kind and form did not hinder him to aspire for greater knowledge until he finally succeeded. Students are oftentimes being tested and are also exposed to innumerable unhealthy circumstances. However, may those unhealthy experiences, curiosity, and confusions should never become obstacles to those who aspire to become successful in the future. Education is life and it is through it that we can become authentic communicators of truth, and agents of formation and transformation. For Saint Augustine, Christ is the Way towards wisdom. He is the Interior Teacher whom we ought to know and to follow as he clearly teaches us that education is life and it is an act of love. AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO CLOSING PRAYER  AUGUSTINIAN PRAYER AFTER CLASS L: Our help is in the name of the Lord A: Who made heaven and earth L: Let us Pray God, the desire of every human heart, you moved Saint Augustine to seek restlessly for truth and peace. Touch our hearts with his burning desire for wisdom, for the Word made flesh. We ask this through Christ, our Lord. Amen L: Glory be to the Father and to the Son, and to the Holy Spirit A: As it was in the beginning, is now, and will be forever. Amen L: St. Augustine A: Pray For us AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO SAINT AUGUSTINE’S QUEST FOR KNOWLEDGE AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO SAINT AUGUSTINE’S TEACHING MINISTRY  AUGUSTINIAN PRAYER BEFORE CLASS L: When we live in unity A: How good and how pleasing it is  AUGUSTINIAN PRAYER BEFORE CLASS L: Pray for us, Holy father Augustine A: That we may dwell together in peace L: Let us Pray God our father, Your Son promised to be present in the midst of all who come together in His name. Help us to recognize His presence among us and experience in our hearts the abundance of Your grace, Your mercy, and Your peace, in truth and in love. We ask this, through Christ our Lord. Amen L: St. Augustine A: Pray For us  OBJECTIVES By the end of the lesson, learners will be able to: 1. Analyze Augustine’s experiences as a teacher, identifying key insights into effective teaching methodologies and challenges encountered.  OBJECTIVES 2. Identify individuals who have significantly contributed to their intellectual maturity, recognizing their influence and impact on personal growth.  OBJECTIVES 3. Demonstrate appreciation and gratitude towards those who have facilitated their intellectual development, expressing acknowledgement and recognition of their support and guidance. From the letter of Paul to the Romans 12: 1-8 “Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God - this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind.  Then you will be able to test and approve what God’s will is - his good, pleasing and perfect will. For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the faith God has distributed to each of you. For just as each of us has one body with many members, and these members do not all have the same function, so in Christ we, though many, form one body, and each member belongs to all the others.  We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; if it is serving, then serve; if it is teaching, then teach; if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully”.  KEY POINTS Sacrificial living Renewed Mindset God’s will Humility and Sober Judgment Diverse Gifts in Unity  Saint Augustine's experiences as a teacher is related to this passage in several ways:  His personal transformation  Use of his gifts for the benefit of the Church  His humble approach to his role and knowledge.  Saint Augustine's experiences as a teacher is related to this passage in several ways:  His life and work illustrate how the teachings of Romans 12 can be applied in the context of one's vocation and personal journey. AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO THE TEACHING MINISTRY OF ST. AUGUSTINE  373-374 AD Augustine started his teaching career in his hometown of Tagaste  Opened a school for rhetoric  Teaching students the art of persuasive speaking.  His time in Tagaste was characterized by:  A search for intellectual satisfaction and truth  Struggled with the limitations of his career and his own moral shortcomings,  His time in Tagaste was characterized by:  Indulges in sensual pleasures and worldly ambitions  Not deeply committed to his profession as a teacher  Found teaching less fulfilling  His regrets about this period  His career as a “salesman” of the “tricks of rhetoric”  His persistence in keeping a concubine who bore him a son Adeodatus.  His time in Tagaste was characterized by:  Spent his private hours pursuing a “false religion” (Manicheism)  His career in Tagaste was interrupted  a close friend suddenly passed away, leaving him grief-stricken: “everything on which I set my gaze was death” Conf. IV 4,7-9. “During those years, when I first began to teach – it was in the town in which I was born – I gained a friend, my equal in age, flowering like me with youth, and very dear to me because of community interests.”  “…This man was now wondering with me in spirit, and my soul could not endure to be without him… you took the man from this life when he had scarce completed a year in my friendship, sweet to me above every sweetness of that life of mine.” Conf. IV 4.7-9  Augustine hold close to his heart the friends that are dearest to him. Left Tagaste with a heavy heart and went to Carthage His state of mind was not good (depression) The lessons he learned from his grief are still with him.... TRANSCIENCE  Every material thing, no matter how beautiful, is demarcated by a beginning and an end  No sooner does anything come to be than it is “rushing toward non-being.”  376-383: Augustine returns to Carthage and opens a school  He initially pursued a career in rhetoric and opened a school there  Augustine continued to explore different philosophical schools of thought, looking for truth and meaning.  He often encountered disruptive students, whom he described as being unruly and disrespectful. Augustine became a well- known teacher of rhetoric An excellent reader, an actor and was openly admired and applauded  he was disheartened by the Manicheans  Faustus failed to answer certain questions regarding the truth and the sacred scriptures  he was disheartened by the Manicheans  Convinced that the truth he ardently wished to know could not be found in the teachings of Mani.  Lost hope that Faustus could ever give an answer to the problems which perplexed him.  383: Augustine’s teaching journey in Rome  Finding his students too rowdy and altogether too reminiscent of himself when he was a student  Seeking better opportunities and more disciplined students  383: Augustine’s teaching journey in Rome  Monica, who had accompanied him to Carthage, grieved at his departure  Augustine confesses that he told her a white lie in order to get on the boat to Rome without delay. Augustine arrived in Rome in the autumn of 383, and settled in the house of a Manichean friend. All the wealth of the world was there – all its power, perversions and evils; all its strange appetites and stranger God; all tongues and customs and lustings; all its beauties and arts and philosophies; and all its intrigues and plottings. Full of curiosity, he inspected the basilicas, temples, theatres, and libraries.  Augustine initially found the students to be more disciplined than those in Carthage. He faced challenges in Rome's competitive academic environment.  Augustine felt disillusioned by the dishonesty he encountered, Students would leave without paying fees the cutthroat nature of academic rivalries.  Augustine became increasingly dissatisfied with the Manichaean teachings Began to move towards skepticism.  Encountered Neoplatonic philosophy, which would significantly influence his intellectual development. His growing dissatisfaction with his religious and philosophical beliefs marked a turning point.  During his stay in Rome he encountered a group of philosophers whom he called the (“Academicians” or “Academics”) In despair with the Manicheans, he concluded that the best and wisest philosophers were the Skeptics, the Academics, who “held that everything should be considered doubtful.”  “These men had recommended universal doubt, announcing that no part of the truth could be understood by the human mind.” Conf. 5.10.19  384: Augustine’s became a Professor of Rhetoric in Milan  Augustine’s reputation and connections led to his appointment as a professor of rhetoric in Milan...  A prominent city and political center in the Roman Empire.  384: Augustine’s became a Professor of Rhetoric in Milan  The residence of the Roman emperor at the time, making it a significant location for Augustine's career.  Appointment as a Public Teacher of Rhetoric  being recommended to Prefect Symmachus, an illustrious pagan and former governor of Africa  as the Professor of Rhetoric was in-charged of delivering the panegyrics (public speech/praise) of the Emperor and Consuls.  Appointment as a Public Teacher of Rhetoric  In Milan, Augustine was engaged for the next two years in his chosen profession  He was financially more secure with greater repute in the community,  great association with the first citizens of the city and the empire.  “Milan was the residence of Ambrose – a man too famous and influential to be ignored.” Augustine was not simply a private professor now. He took himself to Ambrose.  It was only a courtesy visit, but it left a profound impression on the young professor. “And thus, I came to Milan, to Ambrose, the Bishop – known as one of the most excellent men of the whole world...That man of God received me with a father’s affection, and welcomed me coming with a Bishop’s kindness. I began to love him, not at first as a teacher of truth, which I had no hopes of meeting within your Church, but as a man who was kind to me” (Conf. 5.13.23).  AUGUSTINE’S EFFECTIVE TEACHING METHODOLOGIES  Saint Augustine was known for his effective teaching methodologies and approaches to education:  Dialogical Method The use of dialogue Engaging his students in conversations rather than lecturing them. Interactive learning, where students could question, discuss, and explore ideas more deeply.  "Against the Academicians,"..... Augustine presents arguments in dialogue form, demonstrating the importance of questioning and reasoning in the pursuit of truth. (Reference: "Against the Academicians," Augustine, 386 AD.)  Catechetical Instruction Augustine developed a structured method for teaching new converts and beginners in the faith. the importance of understanding the basics of Christian doctrine, “De Catechizandis Rudibus" (On Catechizing the Uninstructed).  Augustine advocated for a balance of rigor and accessibility, ensuring that the foundational teachings of Christianity were communicated clearly and compellingly. (Reference: "De Catechizandis Rudibus," Augustine,405 AD.)  Use of Rhetoric and Eloquence Trained in classical rhetoric, Augustine used his skills to make his teaching more persuasive and engaging. He believed that the truth should be presented beautifully and eloquently to make it more appealing.  This approach was especially evident in his sermons and homilies, where he used rhetorical techniques to emphasize the emotional and moral dimensions of his messages. His "Confessions" also reflect this eloquent style, blending philosophical discourse with personal narrative. (Reference: "Confessions," Augustine, c. 397-400 AD.)  Emphasis on Love and Humility Augustine believed that teaching should be rooted in love (caritas) and humility. He emphasized that the ultimate goal of education was not just the acquisition of knowledge but the formation of character and the nurturing of love for God and others.  Augustine outlines the necessity of a humble attitude in teaching and learning, suggesting that the teacher's role is to serve and guide students with compassion. (Reference: "De Doctrina Christiana," Augustine, 397-426 AD.)  Use of Scripture and Allegorical Interpretation Augustine’s teaching was deeply rooted in the use of Scripture. He often employed allegorical interpretations of biblical texts to convey deeper spiritual truths.  This method helped to illustrate complex theological ideas in a manner that was accessible and meaningful to his audience. His interpretations were intended to guide believers towards a greater understanding of divine truths and to encourage a personal relationship with God. (Reference: "The Literal Meaning of Genesis," Augustine, c. 401-415 AD.)  Augustine's teaching career was intertwined with his personal and intellectual journey. Each city represented a different phase in his life, marked by the search for truth, professional challenges, and spiritual evolution. His reflections in "Confessions" offer profound insights into his experiences, motivations, and the philosophical and religious transitions that defined his path from a teacher of rhetoric to one of Christianity's greatest theologians.  Saint Augustine’s teaching methodologies were characterized by his use of dialogue, rhetorical eloquence, and a strong emphasis on love and humility.  He faced numerous challenges, including reconciling Christian and pagan philosophies, addressing diverse audiences, and dealing with heresies and personal struggles. His contributions to Christian education were profound, and his insights remain influential in theological and philosophical studies.  JOURNAL WRITING: 1. Augustine is a great teacher and searcher of Truth. How does it affect you as a student, who likewise, is searching for Truth?  JOURNAL WRITING: 2. Recall the people who have significant influences in forming your intellectual, emotional, and social maturity. Write a prayer for them.  AUGUSTINIAN PRAYER AFTER CLASS L: Our help is in the name of the Lord A: Who made heaven and earth L: Let us Pray God, the desire of every human heart, you moved Saint Augustine to seek restlessly for truth and peace. Touch our hearts with his burning desire for wisdom, for the Word made flesh. We ask this through Christ, our Lord. Amen L: Glory be to the Father and to the Son, and to the Holy Spirit A: As it was in the beginning, is now, and will be forever. Amen L: St. Augustine A: Pray For us AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO SAINT AUGUSTINE’S QUEST FOR KNOWLEDGE AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO AUGUSTINE’S ENCOUNTER WITH BISHOP AMBROSE  AUGUSTINIAN PRAYER BEFORE CLASS L: When we live in unity A: How good and how pleasant it is.  AUGUSTINIAN PRAYER BEFORE CLASS L: Pray for us, Holy father Augustine A: That we may dwell together in peace L: Let us Pray God our father, Your Son promised to be present in the midst of all who come together in His name. Help us to recognize His presence among us and experience in our hearts the abundance of Your grace, Your mercy, and Your peace, in truth and in love. We ask this, through Christ our Lord. Amen L: St. Augustine A: Pray For us AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO REVIEW: PRE-TEST  PRE-TEST Question # 1 Augustine was born on November 13 in the year 354 in the town of Tagaste (modern Souk-Ahras) in North Africa.  PRE-TEST Question # 2 Through the financial support of Romanianus, Augustine studied rhetoric in Carthage.  PRE-TEST Question # 3 Augustine's mother, Monica, was a devout Christian while his father Patricius was a pagan who converted to Christianity only on his deathbed.  PRE-TEST Question # 4 Augustine loved Greek and hated Latin.  PRE-TEST Question # 5 Augustine had a son named Adeodatus with a woman he never married.  PRE-TEST Question # 6 Augustine taught grammar in his hometown of Tagaste for 3 years before moving to Carthage to teach rhetoric.  PRE-TEST Question # 7 Augustine read the book “Hortensius” that inspired him to search for truth and wisdom.  PRE-TEST Question # 8 Augustine was accompanied by his mother Monica in going to Rome.  PRE-TEST Question # 9 Augustine moved to Rome to pursue further studies after completing his education in Tagaste.  PRE-TEST Question # 10 Augustine became a teacher of rhetoric in Rome before moving to Milan. AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO LEARNING OUTCOMES  LEARNING OUTCOMES By the end of the lesson, learners will be able to: 1. Examine the impact of Bishop Ambrose on Augustine’s comprehension of the Christian Faith, discerning key aspects that contributed to his spiritual development and theological understanding.  LEARNING OUTCOMES 2. Recall individuals who have played significant roles in aiding their comprehension and fortification of faith in God, acknowledging their contributions and influence.  LEARNING OUTCOMES 3. Demonstrate strategies and practices for reinforcing their faith in God, illustrating actionable steps and approaches to deepen spiritual connection and belief.  OUTLINE OF THE TOPIC 1. Rom 10:13-17 2. Augustine met Ambrose 3.Who is Ambrose? 4.The impact of Bishop Ambrose on Augustine AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO LISTENING  BRAINSTORMING a. Who is the person you idolize? b. Why did you choose this person? c. What specific qualities or traits of this person inspire you? AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO OPENING  BIBLE TEXT: Romans 10:13-17 "For 'everyone who calls on the name of the Lord will be saved.' But how can they call on Him in whom they have not believed? And how can they believe in Him of whom they have not heard? And how can they hear without someone preaching? And how can they preach unless they are sent?  BIBLE TEXT: Romans 10:13-17 As it is written, 'How beautiful are the feet of those who bring good news!' But not all have obeyed the gospel. For Isaiah says, 'Lord, who has believed what he has heard from us?' So faith comes from hearing, and hearing through the word of Christ."  BIBLE TEXT: Romans 10:13-17 This passage emphasizes the necessity of preaching for the establishment of faith, highlighting that belief in Christ is initiated through hearing the gospel.  BIBLE TEXT: Romans 10:13-17 Ambrose's eloquent sermons and his ability to interpret Scripture meaningfully enabled Augustine to transition from a life of moral conflict to one of committed faith. This transformation exemplifies the biblical principle that faith comes through hearing, and the significance of those who are sent to preach the good news.  Augustine met Ambrose Augustine and Ambrose met in Milan in 384 AD when Augustine was around 30 years old. At that time, Augustine was not yet a Christian  The encounter with Ambrose was instigated by Augustine’s mother, Monica, who was a devout Christian. (Fitzgerald, 1999). She had encouraged him to attend the sermons of Ambrose, the Bishop of Milan, hoping he might be influenced by Ambrose's teachings. “And thus I came to Milan, to Ambrose, the Bishop – known as one of the most excellent men of the whole world...That man of God received me with a father’s affection, and welcomed me with a Bishop’s kindness.  I began to love him, not at first as a teacher of truth, which I had no hopes of meeting with in your Church, but as a man who was kind to me” (Conf. 5.13.23). Augustine frankly admitted and confessed that his purpose in attending the bishop’s sermons, as many have not been a correct one “as all his attention focused on his style and learning rather than the soundness of his doctrine.  His words I listened to with the greatest care, his matter I held not worthy of attention” (Conf. 5.13).  Who is Ambrose? Ambrose, the former governor of Northern Italy born around 340 AD in Trier, Gaul (Modern-day Germany).  He belonged to an Aurelan clan and was the son of a rich senatorial family that was probably related to that of Symmachus.  He had received the formation of a Roman aristocrat: grammar, Latin and Greek literature, rhetoric, and law. He was educated in Rome, where he studied law.  Who is Ambrose? was a patrician, born ruler, broad minded, a profound theologian, and a powerful speaker, at the height of his fame. He was renowned alike for scholarship, industry, zeal, persevering fortitude, and unbounded charity.  Who is Ambrose? An ascetic and a learned man Bishop for ten years and was about fourteen years older than Augustine. Completely dedicated to God and to pastoral duties.  Who is Ambrose? He was also the unfailing friend of the needy, the courageous defender of the Catholic Church, and an eloquent expositor of Christian teachings and values.  Augustine regarded Ambrose as “a man happy according to worldly standards” because he was so much honored by such important people.  The celibacy that Ambrose practiced seemed to Augustine a real hardship. He observed the fact of celibacy, but did not understand the reasons for it, or the advantages it brought, still less its joys. Ambrose’s eloquence attracted Augustine without reservations.  Later known as the “Honey-Tongued Doctor,” he is remembered as a wise and compassionate leader who used his gift of divine preaching to serve God and His people. Ambrose is famous for being a spiritual father to St. Augustine of Hippo, whom he mentored and baptized into the faith. He died in 397 on Holy Saturday, after receiving the Eucharist for the last time. The Impact of Bishop Ambrose on Augustine Conversion to Christianity Theological Influence Philosophical and Intellectual Shift Mentorship and Personal Guidance  Conversion to Christianity Influence Through Preaching His eloquent sermons, particularly his allegorical interpretation of Scripture, played a significant role in Augustine's conversion to Christianity.  Conversion to Christianity Influence Through Preaching Augustine was initially skeptical of the Bible, finding it simplistic, but Ambrose's method of interpreting Scripture in a more sophisticated and intellectual manner attracted Augustine and challenged his previous misconceptions.  Conversion to Christianity Influence Through Preaching Augustine saw the Sacred Scriptures as a monument rich in symbolism , and not a collection of tales. He began to study seriously Saint Paul’s letters. Conversion to Christianity Moral Example Ambrose's life and character also impressed Augustine. His moral integrity and commitment to the Christian faith provided a powerful witness that contrasted with Augustine's own earlier hedonistic lifestyle. Conversion to Christianity Moral Example Augustine admired Ambrose's courage and leadership, particularly in his dealings with the Roman authorities.  Theological Influence Doctrine of the Church Ambrose's teachings on the authority and unity of the Church influenced Augustine's later views on ecclesiology.  Theological Influence Doctrine of the Church Ambrose emphasized the importance of the Church as the body of Christ and the role of the sacraments, particularly baptism and the Eucharist. Augustine adopted and developed these ideas in his own theological works. Theological Influence Role of Grace While Augustine is most famous for his doctrine of grace, Ambrose's influence can be seen in Augustine's early understanding of the role of divine grace in salvation. Theological Influence Role of Grace Ambrose's teachings on grace and human dependence on God's mercy laid the groundwork for Augustine's later, more developed doctrines.  Philosophical and Intellectual Shift Neoplatonism and Christian Philosophy Ambrose introduced Augustine to the works of Plotinus and Neoplatonism, which helped Augustine reconcile his philosophical inquiries with Christian doctrine.  NEOPLATONISM Neoplatonism is a philosophical school of thought that emerged in the 3rd century AD, building upon the ideas of Plato.  Some key aspects of Neoplatonism which influenced Augustine: God as Transcendent: Augustine's concept of God, as transcendent and beyond time and space, parallels the Neoplatonic idea of "The One." Augustine describes God as the source of all existence, much like the Neoplatonic view of the ultimate principle.  Some key aspects of Neoplatonism which influenced Augustine: Emanation and Creation: Although Augustine ultimately adopts the Christian doctrine of creation ex nihilo (creation from nothing), Neoplatonism influenced his understanding of the relationship between God and creation.  Some key aspects of Neoplatonism which influenced Augustine: Augustine sometimes spoke of creation in ways that resemble the Neoplatonic concept of emanation, where lower realities depend on higher ones.  Some key aspects of Neoplatonism which influenced Augustine: The Ascent of the Soul: Augustine was deeply influenced by the Neoplatonic idea that the soul ascends toward God. In his Confessions, he describes his own spiritual journey as an ascent from the material world toward the contemplation of God.  Some key aspects of Neoplatonism which influenced Augustine: He believed that human beings, through reason and divine grace, could come to know and love God, reflecting the Neoplatonic path of returning to unity with the divine.  Some key aspects of Neoplatonism which influenced Augustine: The Problem of Evil: Neoplatonism helped Augustine resolve his struggle with the problem of evil. Plotinus and other Neoplatonists viewed evil not as a substance but as a lack of good, a privation of being.  Some key aspects of Neoplatonism which influenced Augustine: Augustine adapted this idea into Christian theology, arguing that evil is the absence or corruption of good rather than an independent force.  Philosophical and Intellectual Shift Scriptural Exegesis Ambrose's method of interpreting the Bible allegorically, as mentioned earlier, influenced Augustine's approach to Scripture, leading him to a deeper appreciation of its spiritual and theological meanings.  Mentorship and Personal Guidance Personal Relationship Ambrose became a mentor to Augustine, offering him personal guidance and support during his journey towards conversion.  Mentorship and Personal Guidance Personal Relationship Their relationship was one of deep respect and mutual admiration, with Ambrose playing a pivotal role in Augustine's decision to fully embrace Christianity and eventually seek baptism. AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO VALUING  Guide Questions: a. Who is the person who has guided you in your spiritual journey? How did you meet this person, and how did they become involved in your life? b. What qualities does this person have that make them a good spiritual guide for you? Are they patient, understanding, or knowledgeable about faith? b. In what ways has this person helped you grow closer to God? Can you share a specific instance where their influence or advice made a difference? AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO DYAD/TRIAD: SHARING AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO ASSESSMENT  ASSESSMENT In a ½ crosswise, give 5 significant learnings from the topic which we have discussed today. AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO EXTENDING  EXTENDING a. Make an action plan on how to deepen more your relationship with God and how to accompany other people to God.  Matrix for the Action Plan A. Personal Practices which Actionable Time Schedule you have done Strategies to that deepen your deepen more relationship with your relationship God with God 1 2 3  Matrix for the Action Plan B. Communal Name of the Accompaniment Time Schedule Person whom you Action want to accompany 1 2 3  AUGUSTINIAN PRAYER AFTER CLASS L: Our help is in the name of the Lord A: Who made heaven and earth L: Let us Pray God, the desire of every human heart, you moved Saint Augustine to seek restlessly for truth and peace. Touch our hearts with his burning desire for wisdom, for the Word made flesh. We ask this through Christ, our Lord. Amen L: Glory be to the Father and to the Son, and to the Holy Spirit A: As it was in the beginning, is now, and will be forever. Amen L: St. Augustine A: Pray For us AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO AUGUSTINE’S ENCOUNTER WITH BISHOP AMBROSE AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO SAINT AUGUSTINE’S CONVERSION EXPERIENCES  AUGUSTINIAN PRAYER BEFORE CLASS L: When we live in unity A: How good and how pleasing it is  AUGUSTINIAN PRAYER BEFORE CLASS L: Pray for us, Holy father Augustine A: That we may dwell together in peace L: Let us Pray God our father, Your Son promised to be present in the midst of all who come together in His name. Help us to recognize His presence among us and experience in our hearts the abundance of Your grace, Your mercy, and Your peace, in truth and in love. We ask this, through Christ our Lord. Amen L: St. Augustine A: Pray For us  LEARNING OBJECTIVES By the end of the lesson, learners will be able to: 1. Familiarize themselves with Augustine’s conversion experiences, elucidating the transformative moments and internal struggles that led to his profound spiritual awakening and commitment to Christianity. 2. Identify instances of Divine intervention in their own lives, discerning moments of guidance, grace or providence that have influenced their beliefs, decisions, or circumstances. 3. Express ways by which they can serve as instruments in manifesting God’s love to others, demonstrating compassionate actions, empathy, and altruism in their interactions and relationships.  LEARNING OBJECTIVES identify instances of Divine intervention in their own lives, discerning moments of guidance, grace or providence that have influenced their beliefs, decisions, or circumstances. 3. express ways by which they can serve as instruments in manifesting God’s love to others, demonstrating compassionate actions, empathy, and Recall and share an event in your life when you experienced the power of God’s love. AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO SHARING  From the letter of Paul to the Colossians 3:1-17 If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hid with Christ in God. When Christ who is our life appears, then you also will appear with him in glory. Put to death therefore what is earthly in you: fornication, impurity, passion, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. In these you once walked, when you lived in them. But now put them all away: anger, wrath, malice, slander, and foul talk from your mouth. Do not lie to one another, seeing that you have put off the old nature with its practices and have put on the new nature, which is being renewed in knowledge after the image of its creator.  Here there cannot be Greek and Jew, circumcised and uncircumcised, barbarian, Scyth′ian, slave, free man, but Christ is all, and in all. Put on then, as God’s chosen ones, holy and beloved, compassion, kindness, lowliness, meekness, and patience, forbearing one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. Let the word of Christ dwell in you richly, teach and admonish one another  in all wisdom, and sing psalms and hymns and spiritual songs with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. (NRSV – Catholic Edition) The word of the Lord. AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO SAINT AUGUSTINE’S CONVERSION EXPERIENCES SETTING ONE’S MINDS ON THINGS ABOVE Saint Augustine’s restless conversion has three-stages namely:  Intellectual,  Moral, and  Scriptural. SETTING ONE’S MINDS ON THINGS ABOVE The conversion happened through the influences of the significant persons who touched his life. Augustine’s conversion made him a follower of Christ.  May his desire to search for God in order to attain real happiness would influence your decision making as you enter the world of knowledge full of enthusiasm and ideal.  Dying to Sin and Living in Christ The Search for Truth  One of the main characteristics of Saint Augustine's spirituality is his insatiable quest for truth.  From his youth, Augustine felt a profound restlessness to find answers to life's great questions.  Dying to Sin and Living in Christ The Search for Truth  This search led him through various philosophical and religious paths until he finally found in Christ the ultimate Truth  Dying to Sin and Living in Christ Interior Life  Saint Augustine emphasized the importance of interiority, the journey inward to find God.  In the "Confessions," Augustine recounts how his conversion was a process of inner discovery.  Dying to Sin and Living in Christ Interior Life  He insisted that God is found in the deepest part of the human heart and that each person must turn inward to find the divine truth.  This introspection is an invitation to prayer and meditation, practices that allow Christians to hear God's voice within.  Dying to Sin and Living in Christ Love as the Center of Spiritual Life  For Saint Augustine, love is the essence of spiritual life.  He famously said, "Love and do what you will," indicating that if God's love guides our actions, then our deeds will be just and good.  Dying to Sin and Living in Christ Love as the Center of Spiritual Life  This love encompasses both love for God and love for one's neighbor. Augustine saw love as the force that unites and transforms the Christian community.  His spirituality calls us to live love authentically and deeply, thus reflecting God's love in our lives.  Dying to Sin and Living in Christ Divine Grace  The experience of divine grace is central to Saint Augustine's spirituality.  Augustine recognized the powerful action of grace that led him from a life of sin to a life of holiness.  Dying to Sin and Living in Christ Divine Grace  He taught that God's grace is an unearned gift that enables us to live according to His will.  This understanding of grace underscores the Christian's total dependence on God for salvation and sanctification.  Dying to Sin and Living in Christ Continuous Conversion  Saint Augustine viewed the Christian life as a continuous conversion.  He understood that the Christian must constantly renew and grow in holiness.  Dying to Sin and Living in Christ Continuous Conversion  This idea of ongoing conversion involves a daily process of repentance, faith, and spiritual renewal.  It reminds us that holiness is not a one-time achievement but a continuous path of transformation.  Dying to Sin and Living in Christ Community and the Church  The Christian community holds a central place in Augustinian spirituality.  He saw the Church as a community of believers united by God's love.  Dying to Sin and Living in Christ Community and the Church  He founded monastic communities where communal life, prayer, and work were fundamental.  For Augustine, the community is the place where faith is lived out concretely and where God's presence is experienced through fraternal relationships. Community life is a tangible expression of love and unity in Christ.  UNITY IN CHRIST For Augustine, “No friends are true friends unless you, my God, bind them fast to one another through that LOVE which is sown in our hearts by the Holy Spirit.” (Confessions IV, 4). This can be held as the only purpose in coming together, and that every other reason is a natural consequence of understanding what it means to be “of one mind and one heart intent upon God.” (Rule, 1.) The type of community life that reflects Christ's own desire for His Church, “that all may be one, as you, Father, are one in me, and I in you.” (John 17:21)  AUGUSTINE READS THE PLATONIC PHILOSOPHY Neo-Platonism was a philosophical movement inaugurated by Plotinus (AD 204/5 - 270), which reinterpreted the ideas of the ancient Greek philosopher Plato. It argued that the world which we experience is only a copy of an ideal reality which lies beyond the material world.  AUGUSTINE READS THE PLATONIC PHILOSOPHY The association of Augustine's association with Neo-Platonism was yet another step towards his baptism. Neo-Platonism as the closest pagan philosophy to the beliefs of Christians because its followers were not materialists as Epicureans and Stoics were, but held that there are immaterial or spiritual realities.  AUGUSTINE READS THE PLATONIC PHILOSOPHY In the 380s and 390s, Augustine’s writings were heavily dependent on a fundamentally Platonic view of the world (world view), of human nature (his anthropology) and human destiny (Christian life).  AUGUSTINE READS THE PLATONIC PHILOSOPHY A tension began to open in the mid-390s, when his deepened understanding of the Scriptural writings of Saint Paul questioned the compatibility of the Platonic and Pauline conceptual frameworks. Augustine made a huge shift in his spiritual and intellectual mindset, Platonic philosophy still remained an important underpinning within his writings  AUGUSTINE HEARS VARIOUS STORIES OF CONVERSION  Ponticianus told Augustine and his friend Alypius the story of Anthony of Egypt, who had lived a life of great holiness as a hermit in the desert.  AUGUSTINE HEARS VARIOUS STORIES OF CONVERSION  Simplicianus told Augustine the story of the conversion of Gaius Marius Victorinus a respected rhetorician, translator and philosopher who converted to Christianity at the end of his life.  HIS EXPERIENCE OF SPIRITUAL CRISIS “Lord, give me chastity and continence, but not yet!” In his Confessions, St Augustine was not afraid to admit his utter powerlessness in the face of sexual temptation.  HIS EXPERIENCE OF SPIRITUAL CRISIS “Lord, give me chastity and continence, but not yet!” In his Confessions, St Augustine was not afraid to admit his utter powerlessness in the face of sexual temptation.  HIS EXPERIENCE OF SPIRITUAL CRISIS The power of sin enchained Augustine and used him as a net to ensnare others, but a far greater power was already at work. His saintly mother, Monica, had been praying for him for years with such weeping and longing that her local bishop reassured her: “Go in peace. It cannot be that the son of these tears should be lost.”  HIS EXPERIENCE OF SPIRITUAL CRISIS One day, a senior official from the imperial court came to visit Augustine and chatted to him about the wonderful life of St Antony of Egypt, saying it had convinced him that it was far better to be a friend of God than of the emperor. These words struck a chord with Augustine. Suddenly, he could see himself as he really was: sordid and miserable.  HIS EXPERIENCE OF SPIRITUAL CRISIS Grace and nature were at war within him and he could take no more! He knew that only a small chain held him back from converting. By his own willpower he tried to break it, repeating “Let it be now, let it be now!”  THE “TOLLE LEGE” EXPERIENCES While despairing of God’s mercy in prayer, St. Augustine suddenly heard a childlike voice, repeating, “Take, read! Take, read!”  THE “TOLLE LEGE” EXPERIENCES He turned to the scriptural letters of St. Paul, reading at random until his eyes fell upon the following passage: “… not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires” (Rom 13:13-14).  THE “TOLLE LEGE” EXPERIENCES Immediately transformed, scales falling from his eyes like St. Paul, St. Augustine sought out his mother and rejoiced. Shortly thereafter, he was baptized by Bishop Ambrose. HIS RESIGNATION FROM THE IMPERIAL COURT He announced to the authorities and parents of his pupils to look for another professor, as he was ill and planning to retire to serve God. Besides, he needed a good rest, for his health was nearly broken under the strain of his work, but even move by his exhausting mental and moral experiences. In 386 – 387, Augustine resigned from his professorship.  HIS CASSICIACUM COMMUNITY Augustine took refuge in Cassiciacum. He settled in a friend’s summer residence in Cassiciacum with his mother, son, bosom friend Alypius, his two pupils Licensius and Trygenius, Evodius and his brother Navigius.  HIS CASSICIACUM COMMUNITY This pleasant village in which he was to live for some months was placed at his disposal by his friend Verecundus. Here, far from the madding world, they spent their days attending to chores in the house and in the fields, sitting and discussing philosophy and reading Cicero and Virgil.  HIS CASSICIACUM COMMUNITY Monica managed the house and kept an eye on Augustine’s health. “She took care of us as though she had been mother of us all” (Conf. IX.9) In the morning Augustine prayed, studied the Bible, wrote and gave lessons in grammar and rhetoric. The afternoons were devoted to free discussions on philosophy - so passionate that it continued into the night.  HIS CASSICIACUM COMMUNITY Everyone took part in the talks – even Monica and the young Adeodatus. The fruits of these dialogues were the books:  Against the Academics (Conta Academicos),  On Order (De Ordine),  On the Happy Life (De Beata Vita), and  Soliloquies (Soliloquia).  HIS CASSICIACUM COMMUNITY The community life experience of Augustine in Cassiciacum was an inspiration coming from the community experience of the Jerusalem community. Acts 4:34 ff. explains how the first community of disciples live together as brothers and sisters in following the Lord Jesus—they sold their possessions and put everything in common.  HIS BAPTISM BY BISHOP AMBROSE In the fall of 386, Augustine wrote to Ambrose announcing his intention to receive baptism. He was baptized on the eve of Easter Vigil together with Alypius, his boyhood, and Adeodatus, his son.  HIS RETURN TO TAGASTE, DEATH OF MONICA, HIS MOTHER In the fall of 386, Augustine wrote to Ambrose announcing his intention to receive baptism. He was baptized on the eve of Easter Vigil together with Alypius, his boyhood, and Adeodatus, his son. AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO Augustine’s Experience of Spiritual Crisis  Saint Augustine’s teaching methodologies were characterized by his use of dialogue, rhetorical eloquence, and a strong emphasis on love and humility.  Use of Scripture and Allegorical Interpretation Augustine’s teaching was deeply rooted in the use of Scripture. He often employed allegorical interpretations of biblical texts to convey deeper spiritual truths.  AUGUSTINIAN PRAYER AFTER CLASS L: Our help is in the name of the Lord A: Who made heaven and earth L: Let us Pray God, the desire of every human heart, you moved Saint Augustine to seek restlessly for truth and peace. Touch our hearts with his burning desire for wisdom, for the Word made flesh. We ask this through Christ, our Lord. Amen L: Glory be to the Father and to the Son, and to the Holy Spirit A: As it was in the beginning, is now, and will be forever. Amen L: St. Augustine A: Pray For us AUGUSTINE 1 LIFE, WORKS, TEACHINGS & SPIRITUALITY OF ST. AUGUSTINE OF HIPPO SAINT AUGUSTINE’S QUEST FOR KNOWLEDGE