Augustine is considered to be the “Greatest of all the Latin church fathers.

”1 He

possessed the keen intellect of a philosopher, charisma of a great orator, spirit of a theologian,

and the heart of a pastor. His theological ideas, arrayed in the finest rhetoric of his day, have

greatly influenced the western Church and western culture in general. There is more known

about him than any other figure in the early Christian church.2

He was born on November 13, 354 AD in the small town of Tagaste, North Africa. His

father, Patricius, was a member of the council and belonged to the influential class; however, he

lacked both mental equipment and moral character. He was an unconverted man and lived a

sensual life of sin indulging in worldly pleasures, until his conversion near the end of his life.3

His Mother, Monnica, was the polar-opposite of his father. She was a pious woman and faithful

Catholic and sought to be an example to her family. The Internet Encyclopedia of Philosophy,

however, paints a slightly different picture of Monnica:

But though she was evidently an honorable, loving, self-sacrificing, and able
woman, she was not always the ideal of a Christian mother that tradition has
made her appear. Her religion in earlier life has traces of formality and
worldliness about it; her ambition for her son seems at first to have had little
moral earnestness and she regretted his Manicheanism more than she did his
early sensuality. It seems to have been through Ambrose and Augustine that
she attained the mature personal piety with which she left the world.4

Nonetheless, his mother was a great spiritual influence on him and held a very special

place in his heart. One matter on which his parents could both agree was the desire to

provide their son with the best Roman education possible. He received his rudimentary

education in reading, writing, and Greek and Latin literature at Thagaste from teachers

1 J. Newton, "Augustine of Hippo" In , in Who's Who in Christian History, ed. J.D. Douglas and Philip
W. Comfort (Wheaton, IL: Tyndale House, 1992), 47.
2 Ibid
3 The Catholic Encyclopedia “St. Augustine of Hippo” available from
http://www.newadvent.org/cathen/02084a.htm ;Internet, accessed 1 December 2010.
4 The Internet Encyclopedia of Philosophy “Augustine” available from
http://www.iep.utm.edu/augustin/ ;Internet, accessed 30 November 2010.
who followed traditional pagan methods. It appears as if he had absolutely no

systematic instruction in regards to the Christian faith during these early years of his

learning experience.5

His father was pleased by the progress his son had made in his studies at Thagaste, so he

decided to send him to near by Madaura and then further to Carthage. The city of Carthage was

the political, economic, and cultural center of Latin-speaking Africa for centuries.6 It was here

where he began his studies in rhetoric. Truth was not his concern, but rather his goal was to

master the art of speaking and writing eloquently and convincingly.7

At Carthage, he remained diligent in his academic studies; however, he also found time to

follow the path of his father by indulging in the many sinful pleasures the city had to offer. If it

were not for his ambitious drive he would have given himself wholly to enjoying these sinful

pleasures and completely neglected his studies. During this time in his life, he acquired a

beautiful mistress who gave birth to his son Adeodatus, which means “given by God“8 He

continued his relationship with her for thirteen years..9 The Internet Encyclopedia of Philosophy

provides this eye-opening commentary about this relationship and Augustine reputation at

Carthage:

In the view of the civilization of that period, such a monogamous union was
distinguished from a formal marriage only by certain legal restrictions, in
addition to the informality of its beginning and the possibility of a voluntary
dissolution. In any case Augustine was known to Carthage not as a roysterer but
as a quiet honorable student. He was, however, internally dissatisfied with his
life.

5Ibid.
6Justo Gonzalez The Story of Christianity. (New York, NY: Harpercollins, 1984), 208
7Ibid.
8IBid.
9 J. Newton, "Augustine of Hippo" In , in Who's Who in Christian History (Wheaton, IL: Tyndale
House, 1992), 47.
 While studying rhetoric at Carthage, he was introduced to The Hortensius of Cicero.10

This great text convinced Augustine that proper speech and style were not enough; he

desperately needed to seek for truth.11 This revelation launched him into a relentless quest for

truth, which would later lead him right to the faith of his dear mother. He first become a

“hearer” of the teachings of Manichaeism. He was attracted to it primarily because they were

free to criticize the Scriptures and they held chastity and self-denial in honor.12 The following

quote from Who's Who in Christian History, summarizes Manichaeism13 perfectly:

The Manichaeans taught a radical dualism: an absolute evil power or

substance (a “Kingdom of Darkness”), and the opposite, a good power or
substance (a “Kingdom of Light”). According to that sect, the god of the Old
Testament was an evil demon and the god of Christianity a good god. As a
hearer, Augustine adopted their views of the Old Testament and of personal
evil, excusing his own conduct by saying “It was not I who was sinning, but
some other nature within me.”14

He was labeled as a follower of Manichaeism during his nineteenth year, but he never

progressed any further than a mere “hearer” in their order. He did, however, hold to their

teachings for nine years. He also endeavored to convert his friends, scorned the sacraments of the

church, and disputed with catholic believers.

After he completed his studies at Carthage, he moved back to Thagaste and began

teaching grammar. His mother Monnica, who knew of his inherence to the heretical teachings of

Manichaeism, would not allow him to stay in her home. He decided to stay with a prominent

10 The Hortensius of Cicero was written by Marcus Tullius Cicero, who was an orator, lawyer, politician,
and philosopher. It was written in order to praise philosophy, which can bring true happiness through
development of reason and the overcoming of passions. It was very popular in the ancient world. The text
no longer exists. More information about Cicero can be find at: http://www.iep.utm.edu/cicero/
11 Justo Gonzalez The Story of Christianity. (New York, NY: Harpercollins, 1984), 208
12 The Internet Encyclopedia of Philosophy “Augustine” available from
http://www.iep.utm.edu/augustin/ ;Internet, accessed 30 November 2010.
13 A more detailed summary of Manichaeism can be found on pages 208-210 of Justo Gonzalez’s
book The Story of Christianity. (New York, NY: Harpercollins, 1984),
14 J. Newton, "Augustine of Hippo" Who's Who in Christian History (Wheaton, IL: Tyndale
House, 1992), 47.
citizen named Romanianus, whom he converted to Manichaeism.15 After about a year back home,

he began to desire something more for his life. He was offered a position teaching rhetoric in

Carthage, which he didn’t hesitate to accept.

This time in his life would prove itself to be a great time of productivity both in his

studies as well as his quest for truth. During this time period he produced his treaties De pulchro

et apto, which is now lost. He also began questioning and doubting the teachings of

Manichaeism. According to The Internet Encyclopedia of Philosophy, “Its feeble cosmology and

metaphysics had long since failed to satisfy him, and the astrological superstitions springing

from the credulity of its disciples offended his reason.”16

He expressed his many doubts in their gatherings, but none of the highly skilled teachers

of Manichaeism where able to provide him with adequate answers. They really didn’t want to

lose him, so they arranged a meeting for him with the great Manichean teacher Faustus. Much to

Augustine’s disappointment, he was no more able to address his objections than the other

Manichean teachers. As a result, he decided to continue his quest for truth in other directions.17

He then accepted a vacancy teaching rhetoric in Milan. Then he became residence of the

Roman emperor and was required to give public orations honoring the emperor (Valentinian II)as

part of his appointment.18 The change of residence completed Augustine’s separation from

Manichaeism. In Milan he began toying with Neo-Platonism,19 which appeared to answer his

15 The Internet Encyclopedia of Philosophy “Augustine” available from

http://www.iep.utm.edu/augustin/ ;Internet, accessed 30 November 2010.
16 Ibid
17 Justo Gonzalez The story of Christianity (New York, NY: Harpercollins, 1984), 210
18 J. Newton, "Augustine of Hippo" In , in Who's Who in Christian History, ed. J.D. Douglas and Philip
W. Comfort (Wheaton, IL: Tyndale House, 1992), 47.
19 According to Justo Gonzalez in The story of Christianity pg. 210, Neo-Platonism was like philosophy with
a religious bent. It affirmed that one could reach the indescribable one, whom was the source of all being,
through study, discipline and mystical contemplation.. Evil does come from a different source but simply
in moving away from the One. Moral evil consists in looking away from the One, and turn to look at
inferior realms of multiplicity.
questions about the origin of evil. He also began listening to Bishop Ambrose; however, he was

only listening as a professor of rhetoric and not a man humbling seeking after truth. Bishop

Ambrose spoke eloquently and interpreted the scriptures allegorically, which was perfectly

acceptable according to the canons of rhetoric.20 Ambrose’s eloquent allegorical preaching

slowly began to eliminate the problems raised by the Manichaeans and made the scriptures less

crude and thus more acceptable to Augustine.21

Even though Augustine had began to reconcile his intellectual issues with Christianity, he

still had to reconcile his behavior. He then converted22 to Christianity and requested Baptism,

which he received at the hands Bishop Ambrose himself, and he resigned his position as a

professor of rhetoric.23 He also sent his mistress back to Africa and was waiting for his mother to

arrange a proper marriage into a wealthy family; however, he later ceased to pursue an

advantageous marriage.24 He and his mother sent out for North Africa, where he planned to live

out the rest of his life in monastic living. The trip, however, was abruptly interrupted at the

seaport of Ostia when his dear mother fell ill and died. Augustine’s grief over his mother’s death

was so intense that he, and his traveling buddies, were forced to remain in Rome for several

months.25

When he finally arrived back home to Tagaste he sold most of the land he had inherited

and gave some of the money to the poor. He took the rest of the money, and his son, and settled

at Cassiciacum with a group who were pursuing mystical contemplation and philosophical

20 Justo Gonzalez The story of Christianity (New York, NY: Harpercollins, 1984), 210
21 J. Newton, "Augustine of Hippo" In , in Who's Who in Christian History, ed. J.D. Douglas and Philip
W. Comfort (Wheaton, IL: Tyndale House, 1992), 47.
22 A detailed autobiography of his conversion can be found in The Confessions of Saint Augustine, Book
VIII, Paragraphs 28 and 29.
23 Justo Gonzalez The story of Christianity (New York, NY: Harpercollins, 1984), 211
24 Ibid.
25 Justo Gonzalez The story of Christianity (New York, NY: Harpercollins, 1984), 212
inquiry.26 At Cassiciacum, his son died and Augustine also wrote his first Christian work. This

first work was somewhat orthodox, but it still processed elements of Neo-Platonism.

In 391 AD, he visited Hippo to speak to a friend about joining their small community at

Cassiciacum.27 This trip would prove itself to be a climatic moment in the life of Augustine.

During his visit, he attended church and heard a stirring message delivered by Bishop Valerious.

Knowing Augustine was present, he told the congregation that God always sent shepherds for the

flock. He then implored the congregation to earnestly pray for God’s guidance, in case their was

someone present whom God has sent to be their minister.28 The congregation responded and

successfully compelled Augustine to fill the great void and become their shepherd. He was

ordained to serve with Bishop Valerious at Hippo. Four years later he was appointed to serve

with Bishop Valerious as joint Bishop of Hippo; however, Valerious died a short time later

leaving Augustine to serve as Bishop of Hippo.

As Bishop of Hippo, he left the contemplation community to devote more of his time to

his pastoral responsibilities. He also begin writing against what he considered to be heresy. He

continued his fight against Manichaeism, but added the Donatist and Pelagianism29 to his list of

heresies to fight. He wrote other great works and formulated his theology, which would shape

the western church both then and now. He also took this time to reread all he had ever written,

sifting through them with a fine-toothed comb. He then corrected his own errors and named this

great work Retractions.

Near the final months of Augustine’s life the Vandals besieged the town by land and sea.

They had previously destroyed Roman North Africa and eliminated all outward evidence of

26 Ibid.
27 Ibid.
28 Ibid
29 A detail description of the Donatist and Pelagianism, and the nature of his fight against them, can be
found in Who's Who in Christian History (Wheaton, IL: Tyndale House, 1992), 49-51.
Latin Christianity. The city of Hippo, therefore, was filled with refugees, including bishops and

priests. He preached to a mixed congregation of refugees and citizens and also had the golden

vessels of the church melted down to provide aid to the many who fled from the North.

Augustine’s letters revealed his inner thoughts that Africa was ripe for God’s judgment at the

hands of the barbarians. In that final crisis Augustine contracted a fatal disease and died on

August 28, 430.30 The following excerpt from a Wikipedia article about Augustine provides us

with a glimpse into his final days on earth:

Augustine spent his final days in prayer and repentance, requesting that the
penitential Psalms of David be hung on his walls so that he could read them. He
directed that the library of the church in Hippo and all the books therein should
be carefully preserved. Shortly after his death, the Vandals raised the siege of
Hippo, but they returned not long thereafter and burned the city. They destroyed
all of it but Augustine's cathedral and library, which they left untouched.31

As one reflects upon the life and work of Augustine, they will quickly begin to

understand more clearly why he is considered to be the, “Greatest of all the Latin church

fathers.”32 He indeed possessed the keen intellect of a philosopher, charisma of a great orator,

spirit of a theologian, and the heart of a pastor. His theological ideas, arrayed in the finest

rhetoric of his day, have greatly influenced the western Church and western culture in general.

The follow paragraph describes the impact of Augustine better than this writer can:

The measure of Augustine’s importance goes beyond the rare title, “Doctor of
the Church,” given to him in the Middle Ages. He was the first to give a self–
examination before God in the form of his Confessions and thus give the church
a biblical understanding of a man’s life under the grace of God. He was the first
to give a biblical view of history, time, and the state in his City of God. He
established the doctrine of the church in his anti-Donatist writings, a view that
prevailed in the church for centuries. He gave the Western church a clear
statement concerning the person of Christ, which was later established as

30 Who's Who in Christian History (Wheaton, IL: Tyndale House, 1992), 51.
31 Wikipedia “Augustine of Hippo” available from http://en.wikipedia.org/wiki/Augustine_of_Hippo
;Internet, accessed 5 December 2010.
32 J. Newton, "Augustine of Hippo" In , in Who's Who in Christian History, ed. J.D. Douglas and Philip
W. Comfort (Wheaton, IL: Tyndale House, 1992), 47.
 doctrine by Leo. He made the grace of God in the gospel the theme of theology
in the West.33

33 Who's Who in Christian History, (Wheaton, IL: Tyndale House, 1992), 52.
 Bibliography

Catholic News Agency “Saint Augustine” available from

http://www.youtube.com/watch?v=-NWHosjIVxk ;Internet, accessed 1 December 2010.

Catholic Online “St. Augustine of Hippo” available from

http://www.catholic.org/saints/saint.php?saint_id=418 ;Internet, accessed 1
December 2010.

Douglas, J. D., Philip Wesley Comfort and Donald Mitchell. Who's Who in Christian
History, p 47, p 48, p 49, p 50, p 51, p 52. Wheaton, IL: Tyndale House, 1992.

Gonzalez, Justo, The Story of Christianity. New York, NY: Harpercollins Publishers, 1984

The Catholic Encyclopedia “St. Augustine of Hippo” available from

http://www.newadvent.org/cathen/02084a.htm ;Internet, accessed 1 December 2010.

The Internet Encyclopedia of Philosophy “Augustine” available from

http://www.iep.utm.edu/augustin/ ;Internet, accessed 30 November 2010.

Wikipedia “Augustine of Hippo” available from

http://en.wikipedia.org/wiki/Augustine_of_Hippo ;Internet, accessed 5 December 2010.