Augustine Of Hippo
| Augustine of Hippo | |
| Father of the Latin Church (North Africa) | |
| Late Antiquity | |
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| Birth | November 13 354 ( Thagaste , now Souk-Ahras , Algeria ) |
|---|---|
| Deaths | August 28 430 ( Hippo , now Annaba , Algeria ) |
| School / tradition | Christian Neoplatonism , Augustinism |
| Main interests | Metaphysics , theology , ethics , politics , rhetoric , Biblical exegesis |
| Notable ideas | Theory of time and memory / Desktop secret of the soul / Theory of the Trinity / City of God |
| Major works | Confessions The City of God Trinity |
| Influenced by | Plato , Aristotle , Plotinus , Bible , St. Ambrose |
| Influenced | Boethius , Anselm , Bonaventure , Thomas Aquinas , Duns Scotus , Eckhart , William of Ockham , Luther , Calvin , Pascal , Malebranche , Gilson , Heidegger , Arendt , Ricoeur |
change  | |
| Saint Augustine | |
|---|---|
| Day | August 28 , June 15 for the Eastern Churches |
| Servant of God Venerable Happy St. | |
Augustine of Hippo ( Latin : or Saint Augustine, born in the municipality of Thagaste (now Souk-Ahras , Algeria ) on 13 November 354 and died on 28 August 430 at Hippo (now Annaba , Algeria ) and a mother Berber , St. Monica.
It is one of the Fathers of the Church in Latin and one of the 33 Doctors of the Church. The Catholics celebrate it on August 28 , the anniversary of his death, while the Orthodox celebrate it on June 15 .
His tomb is located in Pavia. After St. Paul , he is considered the most important figure in the establishment and development of Western Christianity . It was also the thinker's most widely read medieval.
Augustine is the only father of the Church whose works and doctrine have given rise to a system of thought: the Augustinian. His influence is markedly since the early Middle Ages until the most Christian theologians contemporary ... It has influenced the history of the medieval church, and then fed the debate at the Protestant Reformation , and again on Jansenism. The debate over the interpretation of the Augustinian contributed to modern conceptions of freedom and human nature.
Summary |
Childhood and Youth, 354-383
Augustine tells of his youth in his Confessions .
When Augustine was born, the city of Thagaste (now Souk-Ahras , Algeria ) has been around for 300 years . This is not a colony but a municipality of Roman Africa for about two centuries belonging to the province of Numidia . City Thagaste is located just over 90 km from the Mediterranean and 600 meters.
Father Augustine, a Roman citizen pagan named Patricius, of humble origin, had no education. His wife, Monica was a Christian Berber . She converted her husband to Christianity at the end of his life and never ceased to hope that Augustine join his religion. If he was not baptized at birth, because it was not yet the use of baptizing children. It was even aware at the beginning of Christianity to baptize the deathbed , but Latin culture is fundamentally : talented but rebellious student, he hated school and feared retribution from his masters.
The main way to rise socially involved in education, and Father Augustine amassed savings for his son can receive a classical education. Augustine intended to become a lawyer. He first studied at Madaura with professors pagans (now M'daourouch , Algeria) from the age of fifteen, where studies are focused on the eloquence and memory, he criticizes in his Confessions (Book I) . His father missing money, he had to return to the family home when he was sixteen. At that time, he commits petty theft with unsavory companions. Thus the famous theft of pears committed not by need but by the pleasure of transgression.
"Arbor erat pirus in vicinia nostrae Vinea Pomis UNTSO forma nee nee sapore illecebrosis. Atque ad hanc excutiendam asportandam nequissimi adulescentuli perreximus nocte untimely quousque ludum of pestilentiae more in areis produxeramus and abstulimus india onera ingentia non ad nostras epulis, sed vel proicienda pigs etiamsi india comedimus aliquid, dum tamen a nobis quod Fieret Liberette eo, quo Non liceret. - Translation: "In the vicinity of our vines were a pear tree laden with fruit that had no flavor or appeal of beauty. We went to a party of young ruffians, shake and rob this tree in mid- night, having extended our games until now, after our bad habit, and we rapportmes large loads, not to make delicious, if indeed we tasted, but even if only to throw them into the swine: simple pleasure of doing what was forbidden. " "
Augustine then goes on its seventeen years, his father managed to save enough for him to resume his studies at Carthage. He says the climate of extreme sensuality of the city of North Africa ("the cauldron of shameful loves), the pleasures of love and drama :
Note, in passing, the flamboyant Latin of Augustine, in the style popular with the locals in Africa. Puns and chiasma abound, as in the famous passage that follows the sentence quoted above:
"Nondum amabam sed amare amabam and secretiore indigentia oderam indigentem minus me. - Translation: I did not, but I enjoyed and loved by a paucity secret, I blamed myself for not being needy enough. "
This aspect of his life, recalled with a certain complacency, is the subject of severe criticism of adult psychology against a teenager.
He knows the young woman with whom he lived for fourteen years and that he had a son, Godsend, which he made his interlocutor in the dialogue of the master. It was common practice at the time, to take a concubine. If we know practically nothing about the concubine of Augustine, not even his name, one might think she was a Christian by the naming of their son, meaning Gift of God. He met at Carthage missionaries Manichaean , presumably Persian: materialists, they have a literal approach to the Bible. It did not seem to make much sense, and Manichaeism can then meet their expectations. He joins the company illegally and then running in a closed group. The Manichaeism it eliminates some remorse for misdeeds committed in the perspective they are not the result of the man himself. Augustine is so seductive proselyte of this cult, and organizes debates on the streets of Carthage , where he ridicules Christians. Back at home, his mother is shocked by his new faith and refuses to receive him.
Augustine is then the professorship of rhetoric. Other events that will play an important role in his life include reading the Hortensius of Cicero , who arouses in him a deep desire and the wisdom of Scripture, which he considers the style rather coarse compared to that of Latin authors. He returned to Thagaste in 375 and taught grammar. Following a poetry prize, he became familiar with the proconsul of Carthage , Vindicius, who, seeing the passion of Augustine for astrology , managed to dissuade him by making him see that the success of some predictions are that the accident:
- "As often happens, Vindicius said, that by opening at random the book of a poet with the intention of finding some light is needed, we come across as to which fits beautifully with what it seeks, although the component that poet would, without doubt, something else in mind, it is not surprising if pushed by some secret instinct which the control and without even knowing what happens in it, and finally by pure chance, not by his own science, the answers of a man sometimes agree with the actions and adventures of another man who comes to question him. "- The Confessions, Book IV, Chap. 3.
He wrote his first work, a work of aesthetics , and Apto De Bono, now lost, 380. It was also at this time he began to have doubts towards Manichean , he found the doctrine simplistic. He met the bishop Manichean Faustus (known as the yaw of the devil '). Faustus admits, although it is supposed to be very learned, be incompetent in the field of astronomy. Certainly this sect does not bring him the truth as his representative, after having written so much about the sky, stars and eclipses, confesses his ignorance on the subject. Augustine leaves at that time Carthage for Rome, imaging hagiographic set the scene of his mother crying on the docks.
From Rome to Milan: the conversion of Augustine
In Rome, where he is professor of rhetoric , Augustine attended the academics for whom the truth is unknowable.
In 384, he won Milan sent by Senator Quintus Aurelius Symmachus which he is protected .
"We asked the Prefect of Milan to Rome, a master of rhetoric for the city, which pledged to make even the cost of the trip, and I solicited the job through friends infatuated with all Manichean errors, which, unbeknownst to them as mine, my departure would deliver me. A proposed topic did enjoy my eloquence to the prefect Symmachus, who sent me. - The Confessions , Book V, ch. 13, 23 "
In Milan, he was at the heart of a society frequented by poets and philosophers , especially Plato. His mother eventually join him there. There he meets Ambrose of Milan , the bishop of the Christian town which he attended sermons regularly. At that time, influenced by the discourses of Ambrose , he decided to break with Manichaeism , "not believing duty in a crisis of doubt, keep me in a cult over which I placed already a number of philosophers . Ambrose shows him particularly an alternative reading of the Bible, not literal, but symbolic. He plans to marry: a rich union for which he must wait another two years, the young girl not yet of age. To make this possible marriage, he divorces his concubine with whom he lived for fifteen years. Some theories suggest that his mother has played a role in the dismissal of his concubine. Augustine can not wait, then takes a new mistress.
That's when Augustin, tormented by the problem of evil , converted to Christianity in August 386, therefore, too late as nearly 32 years (but in fact it is a religion he knows almost ever). He himself says in his Confessions that he was feeding with breast milk. In fact, Augustine's conversion is less a conversion to Christianity at a conversion Paulinism. His discovery of the epistles of St. Paul to see him quite differently not only the Christianity he knew, but also Judaism. It is remarkable that as late as half of the fourth century, we can know about Christianity without Paul. We can assume that Carthage , great city of the Empire, the Christian community did not know Paul.
In Chapter XII of Book VIII of the Confessions , he describes the circumstances that led him to abandon teaching for the monastic life. To summarize: one vote would have an incentive to take the book of the Apostle Paul , open it randomly and read the first passage came, making the bibliomancy. He then read: Point of feasting or drinking; point of debauchery or debauchery point quarrels or jealousy. But put ye on the Lord Jesus Christ and do not make the purveyors of the flesh in its lusts. ( Romans 13:13-14). However, becoming a Christian does not consider him to be a priest.
After his conversion, Augustine abandoned the profession of a rhetorician. One of his friends put at his disposal to Cassiciacum a villa near Milan. He shared the room with his mother, his son Godsend, Navigius his brother and some friends. They were discussing philosophy, and from this date that the stay against the Academicians, on the order, the Treaty of the blessed life, and Soliloquies, and letters.
Works Cassiciacum
In Against the Academicians, who work consists of two books, which showcases the students of Augustine defending the pros and cons, Augustine attempts to refute the arguments of the New Academy , school Platonic whose leader was Arcesilaus. For these philosophers, man can not know the truth and the sage is one who suspends his trial. Augustine poses the questions of whether we have to know the truth, and if possible to be happy without knowing we would dispense with the search. However, since the happy life is "life according to what is best and most perfect man" we can not be happy, as argued by Cicero , in a state of research that is not successful. To say that we are powerless to discover the truth is that the faculties that make us superior to animals are useless. Augustine reviews the Hellenistic philosophies, and then develops the thesis of Plato about the two worlds, one real and understandable and that conceals itself to the senses, the other is likely and that the first copy. But it is his view of the world down the divine light that illuminates the soul, and all that is good mimics the upper regions. Augustine says that the New Academics have hidden this truth, for evading the attacks of their opponents, and pretends to support a dogmatic skepticism (this thesis in history of philosophy has long been discussed and it seems she is finally false if we are to believe Victor Brochard, in the skeptics Greek). But it is ultimately God who allows us, in our quest for truth, to contemplate the heavenly things, because human reason is too low, the thought of Augustine is a synthesis of Platonism and Christianity :
"In whatever way I have wisdom, I see that I do not know yet. However, being still in my thirty-third year, I must not despair of ever acquiring, so I'm resolved to apply myself to seek a general contempt for everything that men look down here as property. I admit that the reasons for Academicians frightened me a lot in this business, but I am, I think, quite armed against them by this discussion. He is questionable for two reasons someone we determine in our knowledge: authority and reason. For me, I am sure we shall in no way depart from the authority of Jesus Christ, because I do not find more powerful. As for things that can be examined by the subtlety of reason (because the character I am, I would look forward not only believe the truth, but seen through the mind), I hope to find among Platonic lot of ideas that shall not be opposed to our holy mysteries. "
Augustine also wrote two books of order processing, where he addresses the issue of the immutable order of the universe, the harmonious nature eludes us if we do not contemplate the whole and those that remain near the multiplicity of things have narrow-minded and do not see anywhere that confusion and horrible accident. Thus we are surprised that the disorder appears to violate the order of things, but one thing is absolutely against the order is impossible, because everything has a reason for his accomplishment and nothing can exist outside the order, to the extent where to exist, something must tend towards unity. Our purpose is also an aspiration to unity and the rest of the immutable truth. It is for Augustine a axiom that the more a thing ad'unit, the more invincible: gold, permanence and unity of reason demonstrate his absolute consistency in comparison to the things of this world, and therefore show the immortality of the soul, the following quote illustrates, and shows the influence of the thought of Augustine on Descartes :
"So if the reason is immortal (and me who discerns and binds all these things, I am the reason), I conclude that what is called mortal in me is not me. But if the soul is not the reason, and yet, using my right, I can get better, the soul is immortal. When it is made sufficiently great, it dares appear before God, the source from which the true result, the father of truth. "
Yet, despite the order and unity, the evil exists, and seems difficult to reconcile with the universal divine order and the omnipotence of God.
As of November 13 386, his birthday, Augustine began a discussion with his friends on the beatitude which led to the Treaty of the Blessed Life, where he explains that happiness in this world is perfect knowledge of God : the Men are on a sea and seek the truth they meet in the port of philosophy , if they let themselves be carried away by vanity.
Finally, the last work of Augustine from this period are the Soliloquies, which Augustine speaks with himself:
"I wrote to my taste and my love, to find the truth about the things I wanted most to know, wondering myself and my sponsor, as if we were two, Reason and me, although I was alone: hence the name given to this work Soliloquies. (Retractions) "
In this work, the reason is considered the eye of the soul must be purified of sensible things by the Christian virtues such as faith, love and hope, to rise to intelligible truths; this Platonism First is obviously inspired by Christianity, as the Platonic sun is God, whose light makes intellectual and moral contemplation: "My God, let me know you and I know myself! "
And we recognize a famous philosopher in the following quote:
"The reason: But you who want to know you, do you know if you exist?Augustine: I know.
Augustine: That is true. "
The reason: Where do you know?
Augustine: I do not know.
The reason: Do you realize you as a simple or compound?
Augustine: I do not know.
The reason: Do you know if you are put in motion?
Augustine: I do not know.
The reason: Do you know whether you think?
Augustine: I know.
The reason: It is true you think?
Augustine, therefore, lie the intimate certainty in the evidence of our thought, which differs from the testimony of the senses, and he defines truth as what is, truth has its eternal existence in God and immutable:
"Who is blind enough sense not to recognize geometric figures live in the truth itself? "
Certainty than met our reason and evidence that the latter part of the eternity of truth, and that our soul is immortal. That argument was echoed by Augustine when he returned to Milan in the Treaty of the immortality of the soul, and later in The City of God , Book XI, 26, said:
"In this triple insurance, I do not fear any of the arguments of academics saying: What! and if you were mistaken? Because if I'm wrong, I am. That does not exist, certainly can not be mistaken, because if I'm wrong, is that I am. From the moment that I am if I'm wrong, how do I correct in thinking that I am, when it is certain that I am if I'm wrong. Since then I existed in deceiving me, although I was wrong, no doubt, I am not mistaken in what I know I exist. Similarly, saying: I know I know, I'm not wrong either, because it's the same way I knew my life and I know I know myself. "
Baptism of Augustine
Augustine's stay Cassiciacum lasted from August 23 until March 23, 386 387. Augustine then returned to Milan and prepared for baptism by reading Isaiah the guidance of Ambrose. It was during this time he wrote the Treaty on the immortality of the soul mentioned above, and other structures that were lost during his lifetime it seems.
He was baptized by Ambrose , bishop of Milan, on the night of April 24 to 25 387 :
"How excited I was! As tears flowed from my eyes when I heard the sound in your church choir melodious hymns and songs she ever student to you! While these celestial words penetrated my ears, your truth came by them gently in my heart, my fierce piety seemed to become brighter, and my tears still flowed, and I felt pleasure in spreading them. (Confessions, Book 9) "
Death of his mother, Monique
Augustine from Milan to go Thagaste to August 387, with his mother, his friends and Godsend. But shortly after arriving at Ostia, where they should embark for Africa, Monica fell ill and died after nine days of illness. Augustine tells us the last conversation he had with his mother:
"Not far from this day my mother was out of this life, the day that you know, but we did not know he had arrived, by a secret purpose of your views, as I think she and I, we were only supported at a window overlooking the garden of the house was our house at Ostia at the mouth of the Tiber, and in which, apart from the crowd after the fatigue of a long journey, we rested for the journey: we were talking, then, alone, with an ineffable sweetness, forgetting the past, the future held, we were looking for us from the truth that is yourself, what would be the eternal life saints, that eye hath not seen, nor ear heard, which never rise in the heart of man. We opened the mouth of the heart to receive the celestial waters of this fountain of life that is in you, so that according to our measure being flooded, including us in any way such a big thing. (...)
This was our conversation, and if the shape and the words were not the same, you know, Lord, that day, during this speech, the world and all its pleasures we felt very vile. Then my mother said: "My son, what concerns me, nothing delights me in this life. I do not know what I must do it again here, and why I am after my hopes of this century has been accomplished. There was only one thing that I want to stay a little in this life was to see you a Catholic Christian before I die. My God gave me that beyond my wishes, I see you its servant, not content to have despised the land appreciation, what am I doing here? "
- Confessions, book 9, 10
After the death of his mother, Augustine decided to go to Rome. It ignores the reasons for this decision. He stayed a year before returning to Africa in the summer 388.
Return to Africa
Returned to Africa after five years of absence, he lives in a community near Thagaste with his friends and disciples. He then engages in the defense of the Church, preparing Morals of the Catholic Church, the manners of the Manichean, where he compares the behavior of Christians and Manichaean , and greatness of soul, that he began to compose Rome. It sets itself the task of healing by the first reason the Manichaean who, according to Christians, insulting the Scriptures. The reason we can make ourselves better by following virtue, which alone leads us to a reality outside ourselves, which is God, the sovereign good. But the reason is powerless to understand the nature of divine realities and needs of the authority of the Word of God, the Old and New Testament that Manichaean rejected on many points:
"I could, by the mediocrity of my light and my strength, discuss in detail all the words I have just related, and explain here what God has given me the grace to learn of the wonders they contain, wonders whose expression often remains above the weakness of language. Mais il faut bien s'en garder, tant que vous serez en disposition d'aboyer contre les divins livres. L'vangile nous dfend de prsenter les choses saintes aux chiens. Ne vous offensez pas si je vous parle ainsi : j'aboyais autrefois moi-mme ; j'ai t de ces chiens dont parle l'vangile. "
La visite des monastres romains lui donne l'ide de transformer la maison familiale en monastre : le Jardin (en 391 ), l'imitation du Jardin d' picure. C'est cette poque que meurt son fils Adodat, vers l'ge de 17 ans.
Augustin vque
Les vques taient cette poque choisis par les fidles ; Augustin ne convoitait pas cette fonction et vitait d'aller dans une ville n'ayant pas dj un vque, de peur de le devenir. Finalement, un vque dclara sa congrgation qu'il fallait un nouvel vque, et Augustin prsent ne put s'y chapper. Ainsi, aprs avoir t prtre puis coadjuteur de Valre, il devint vque d' Hippone , dans la province romaine d'Afrique. En 399 , les temples paens sont ferms. cette occasion, il rdige la . En 395 , il entame une querelle thologique avec Jrme , traducteur de la Vulgate partir de la Bible hbraque. Il considrait que rien n'avait pu chapper aux Septante. Il n'en voyait donc pas l'utilit. Il est vrai qu'Augustin tait pitre hellniste et pas hbrasant du tout ; en fait de Bible, il ne connaissait que la , dont les spcialistes s'accordent dire qu'elle n'est pas un modle de fidlit. Il ne pouvait se rendre compte que les Septante n'avaient pas seulement traduit mais aussi complt et continu la Bible Hbraque. Une autre querelle l'opposa l'rudit de Bethlem concernant le commentaire de l' ptre aux Galates , sur le passage de la rprimande Pierre attabl avec les Gentils. Il meurt lors du sige de Gensric chef des troupes Vandales en 430.
Il a rdig deux rgles importantes :
La rgle des chanoines de saint Augustin a t inspire Csaire d'Arles par cette dernire.
Doctrine
Ses sources
- Cicron ;
- La Bible , la Tradition de l'glise, notamment saint Cyprien de Carthage et saint Ambroise de Milan ;
- Le manichisme ;
- Platon via Cicron (Augustin n'a jamais lu en partie ou en totalit le texte grec des de Platon) ;
- Le noplatonisme de Plotin et de Porphyre.
Concepts fondamentaux
Les concepts fondamentaux de la rflexion de saint Augustin sont les suivants :
- La foi , adhsion de l' me nous faisant saisir les principes premiers et nous mettant en possession de la vrit (la foi, si elle prcde l'intelligence, n'est pas de nature ruiner la raison) ; la foi est une croyance en quelque chose d'invisible, et Augustin rpond ceux qui affirment que l'on ne peut croire en ce qui ne tombe pas sous les sens (extrieurs ou sens interne) que nous croyons toujours certaines choses que nous ne percevons pas, telle que, par exemple, la bienveillance d'un ami. L'esprit humain ne peut donc se passer de foi, moins de vivre comme une bte ( , 1). La foi aux choses invisibles n'est donc pas en elle-mme irrationnelle, mais fait partie, d'une manire raisonnable et ncessaire, de la vie humaine :
Or, croire qu'on n'est pas aim parce qu'on ne voit pas l'amour, ne pas rendre affection pour affection parce qu'on s'en croit dispens, ce n'est pas l un acte de sagesse, mais une rserve odieuse ; et si nous ne croyons pas ce que nous ne voyons pas, si nous nions les volonts des hommes, parce qu'elles chappent nos yeux, il en rsultera un tel trouble dans la socit que tout sera renvers de fond en comble. "
- L' Amour , qui consiste dsirer quelque chose pour elle-mme. Augustin distingue l'amour de soi et l'amour de Dieu. Seul l'amour de Dieu est un amour authentique et juste car il n'altre pas notre tre mais au contraire l'augmente. L'amour est charit et s'oppose la concupiscence. C'est un mouvement de l' me vers ce qu'elle dsire, et en ce sens, l'apptit naturel de l'me est l'amour qui l'entrane vers Dieu (ide que reprendront plus tard Thomas d'Aquin , et la limite Baruch Spinoza dans les limites de la dfinition particulire que ce dernier tablira de Dieu ). Voir aussi entlchie.
- Le libre arbitre et la grce. La libert est pour Augustin correspondance entre la volont humaine et la volont divine ; elle n'est donc pas un choix, mais une sorte de ncessit se conformer l'ordre divin. Il existe toutefois deux sortes de libert : la libert parfaite qui prcde la chute o l'homme est libre entirement, parce qu'il fait de lui-mme le bien , qu'il est ce bien qu'il ralise ; une libert imparfaite, aprs la chute, qui tmoigne de la corruption de la nature humaine, autrement dit de la mauvaise utilisation de sa volont. Quand l'homme est bon malgr tout, ce n'est pas de son fait, mais par la grce de Dieu. Quand il est sauv, ce n'est pas par ses actes mais par la seule grce de Dieu ( ).
- La Raison , conue comme facult discursive, n'entrant pas en conflit avec la foi, mais la compltant : il faut, en effet, comprendre pour croire ;
- La Mmoire , source de l' identit personnelle, est une facult de la pense , conscience des temps pass, prsent et venir. Cette facult permet l'intelligence et la volont. C'est par la mmoire que l'me se rappelle d'elle-mme et reprend possession d'elle-mme. Quand l'me se cherche elle-mme, aprs s'tre perdue par concupiscence, elle se retrouve par la mmoire, qui est alors un mouvement de l'tre vers Dieu.
- La notion de devenir historique explicitement formule dans :
- Le supersessionisme (ou thologie de la substitution ), exprim l'encontre du judasme
- Le fait que, par l' Incarnation , Dieu soit intervenu dans le cours naturel du monde est un vnement fondamental qui donne son sens la cit des hommes et son devenir vers la Cit de Dieu. Voir Le temps et l'Histoire dans la cit de Dieu
- Il est une des principales sources de la doctrine du Pch originel et de l' exclusivisme , du mpris du monde et de doctrines "culpabilisant" l'exercice humain de la sexualit. D'aucuns lui attribuent aussi :
- L'origine de la misogynie dans les religions d'autorit issues du christianisme
- Une responsabilit dans l'antijudasme chrtien.
- La , improprement nomme guerre sainte , comme le montre ce passage de la Lettre 185 d'Augustin Boniface, prfet militaire en charge de la rpression des donatistes:
Les martyrs sont ceux dont le Seigneur a dit : "Bienheureux ceux qui souffrent perscution pour la justice " (Matthieu V, 10) Ce ne sont donc pas ceux qui souffrent perscution pour l'iniquit et pour la division impie de l'unit chrtienne qui sont vritablement martyrs, mais ceux qui sont perscuts pour la justice. Agar aussi a souffert perscution de la part de Sara (Gense, XVI, 6). Celle qui perscutait tait sainte, celle qui tait perscute ne l'tait pas. (...) Si nous examinons mme plus attentivement la chose, on verra que c'tait plutt Agar qui, par son orgueil, perscutait Sara que Sara ne perscutait Agar en la punissant (...) Si nous voulons donc tre dans le vrai, disons que la perscution exerce par les impies contre l'glise du Christ est injuste, tandis qu'il ya justice dans la perscution inflige aux impies par l'glise de Jsus-Christ. (...) L'glise perscute pour retirer de l'erreur, les impies pour y prcipiter. Enfin, l' glise perscute ses ennemis et les poursuit jusqu' ce qu'elle les ait atteints et dfaits dans leur orgueil et leur vanit, afin de les faire jouir du bienfait de la vrit, les impies perscutent en rendant le mal pour le bien, et tandis que nous n'avons en vue que leur salut ternel, eux cherchent nous enlever notre portion de bonheur sur la terre. Ils respirent tellement le meurtre qu'ils s'tent la vie eux-mmes, quand ils ne peuvent l'ter aux autres. L'glise, dans sa charit, travaille les dlivrer de la perdition pour les prserver de la mort; eux, dans leur rage, cherchent tous les moyens de nous faire prir, et pour assouvir leur besoin de cruaut, ils se tuent eux-mmes, comme pour ne pas perdre le droit qu'ils croient avoir de tuer les hommes. "
Saint Augustin par le concept de guerre juste entend rpondre aux perscutions que subit l'glise, par une guerre contre les impies, afin de leur ter les armes du mensonge et de dfaire leur orgueil et leur vanit. Il n'est pas question que l'glise mette mort qui que ce soit puisque Augustin a " toujours et de toutes ses forces repouss la peine de mort pour les hrtiques ". Saint Augustin ne prche ni croisade ni guerre sainte, il expose simplement une vision politique selon laquelle lorsque l'glise est menace, il est normal que l'tat se fasse garant de sa protection ; de mme il est favorable la guerre lorsque celle-ci permet d'obtenir la paix. Notons nanmoins qu'une conversion force des impies est considre comme juste tant donn qu'il s'agit de les faire entrer dans la "Cit de Dieu". Ds lors, une guerre sainte ou une croisade, sans tre directement incite, reste cautionne par l'glise. Il ya justice dans la perscution inflige aux impies par l'glise de Jsus-Christ (Augustin d'Hippone, Lettre 185 Boniface).
On ne cherche pas la paix pour faire la guerre, mais on fait la guerre pour obtenir la paix. Sois donc pacifique en combattant, afin de conduire ceux que tu connais au bienfait de la paix, en remportant sur eux la victoire
Le problme du temps
Augustin reste connu comme auteur de la fameuse boutade Qu'est-ce donc que le temps ? Si personne ne me le demande, je le sais; mais si on me le demande et que je veuille l'expliquer, je ne le sais plus (Confessions). galement clbre pour la citation suivante : Ce qui autorise penser que le temps est, c'est qu'il tend n'tre plus.
Mais il cherche tout de mme dfricher ce mystre. Il admet avec les philosophes que pour l'homme Il ya trois temps, le prsent du pass, le prsent du futur et le prsent du prsent , mais se refuse considrer que Dieu puisse tre, comme l'homme, prisonnier du temps , et en particulier impuissant connatre l'avenir. Il estime que l'ensemble des instants de l'univers doit tre, pour ce dernier, omnia simul : tout est prsent la fois, simultan, sans succession, ternel.
Le chapitre 11 des indique clairement que pour Augustin Dieu a tir du nant de concert la matire le temps : comment en effet dfinir quoi que ce soit qui ressemble au temps en l'absence de matire ?
Le problme du mal
Saint Augustin, pour prciser sa thorie dmontrant l'tendue actuelle du mal en ce monde et dans les cratures, runira de faon indissociable le pch originel la concupiscence de la chair : "ce mouvement honteux qui sollicite les organes... Pch originel
La notion de pch originel surgit chez Augustin dans son trait consacr au libre arbitre. La question principale est : comment affirmer un Dieu bon et juste face au malheur du monde - en particulier face la mort des enfants ? Pour expliquer ce fait scandaleux, Augustin se rfre la faute originelle. Il confre au pch originel un rle dterminant et majeur, et affirme que la faute d' Adam est d'autant plus grave et inacceptable qu'il avait reu en Eden une grce particulire le rendant pleinement libre et responsable de ses actes, mais surtout capable de rsister la tentation et au mal ce qui n'est plus le cas prsent. Dieu a donc plac les hommes, en salaire du pch, en punition de la faute, sous la loi de la mort ; la dsobissance d'Adam tant impute tous les hommes : "Par un seul homme le pch est entr dans le monde, et par le pch la mort, et ainsi la mort s'est tendue sur tous les hommes, parce que tous ont pch..." (Romains 5,12), si bien que tous sont aujourd'hui par nature "enfants de colre" (Ephsiens 2,3). Ds lors, mme les petits enfants, qui n'ont pas pu pcher au sens moral du terme videmment, sont galement sur le plan gnrique, ns dans l'iniquit et conus dans le pch (Psaume 51,7).
De la sorte, pour saint Augustin, chaque tre humain est foncirement l'tat de nature pcheur. C'est pour cela que le baptme est indispensable ds le commencement de la vie : un enfant mort-n, non baptis, sera destin aux limbes (tat situ entre les enfers et le paradis duquel la souffrance est cependant absente, concept cr par saint Augustin). De ce fait, seule une personne baptise peut esprer la rdemption, car le baptme marque l'adhsion la foi chrtienne mais galement l'acceptation par l'homme qu'il est pcheur, et par l le passage de son tat naturel corrompu la vie surnaturelle. Saint Augustin reprend les id
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