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We now continue with our quotation from Philip Schaff. (Vol. III, 988 ff.), on the life of Augustine. Augustine, the man with upturned eye, with pen in the left hand, and a burning heart in the right (as he is usually represented), is a philosophical and theological genius of the first order, towering like a pyramid above his age, and looking down commandingly upon succeeding centuries. He had a mind uncommonly fertile and deep, bold and soaring; and with it, what is better, a heart full of Christian love and humility. He stands of right by the side of the greatest philosophers of antiquity and of modern times. We meet him alike on the broad highways and the narrow footpaths, on the giddy Alpine heights and in the awful depths of speculation, wherever philosophical thinkers before him or after him have trod. As a theologian he is facile princeps, at least surpassed by no church father, scholastic, or reformer. With royal munificence he scattered ideas in passing, which have set in mighty motion other lands and later times. He combined the creative power of Tertullian with the churchly spirit of Cyprian, the speculative intellect of the Greek church with the practical tact of the Latin. He was a Christian philosopher and a philosophical theologian to the full. It was his need and his delight to wrestle again and again with the hardest problems of thought, and to comprehend to the utmost the divinely revealed matter of the faith. He always asserted, indeed, the primacy of faith, according to big maxim: Fides praecedit intellecturn (faith precedes intellect); appealing, with theologians before, to the well-known passage of Isaiah 7:9 (in the LXX): “If ye will not believe, surely ye shall not be established.” But to him faith itself was an acting of reason, and from faith to knowledge, therefore, there was a necessary transition. He constantly looked below the surface to the hidden motives of actions and to the universal laws of diverse, events. The metaphysician and the Christian believer coalesced in him. His meditatio passes with the utmost ease into oratio, and his oratio into meditatio. With profundity he combined an equal clearness and sharpness of thought. He was an extremely skilful and a successful dialectician, inexhaustible in arguments and in answers to the objections of his adversaries. 

He has enriched Latin literature with a greater store of beautiful, original, and pregnant proverbial sayings, than any classic author, or any other teacher of the church. 

He had a creative and decisive hand in almost every dogma of the church, completing some, and advancing others. The centre of his system is the FREE REDEEMING GRACE OF GOD IN CHRIST, OPERATING THROUGH THE ACTUAL, HISTORICAL CHURCH. He is evangelical or Pauline in his doctrine of sin and grace, but catholic (that is, old-catholic, not Roman Catholic) in his doctrine of the church. The Pauline element comes forward mainly in the Pelagian controversy, the catholic-churchly in the Donatist; but each is modified by the other. 

Dr. Baur incorrectly makes freedom the fundamental idea of the Augustinian system (it much better suits the Pelagian), and founds on this view an ingenious, but only half true, comparison between Augustine and Origen. “There is not church teacher of the ancient period,” says he, “who, in intellect and in grandeur and consistency of view, can more justly be placed by the side of Origen than Augustine; none who, with all the difference in individuality and in mode of thought, so closely resembles him. Bow far both towered above their times, is most clearly manifest in the very fact that they alone, of all the theologians of the first six centuries, became the creators of distinct systems, each proceeding from its definite idea, and each completely carried out; and this fact proves also how much the one system has that is analogous to the other. The one system, like the other, is founded upon the idea of freedom; in both there is a specific act, by which the entire development of human life is determined; and in both this is an act which lies far outside of the temporal consciousness of the individual; with this difference alone, that in one system the act belongs to each separate individual himself, and only falls outside of his temporal life and consciousness; in the other, it lies within the sphere I of the temporal history of man, but is only the act of one individual. If in the system of Origen nothing gives greater offence than the idea of the pre-existence and fall of souls, which seems to adopt heathen ideas into the Christian faith, there is in the system of Augustine the same overleaping of individual life and consciousness, in order to explain from an act ” in the past the present sinful condition of man; but the pagan Platonic point of view is exchanged for one taken from the Old Testament….What therefore essentially distinguishes the system of Augustine from that of Origen, is only this: the fall of Adam is substituted for the pre-temporal fall of souls, and what in Origen still wears a heathen garb, puts on in Augustine a purely Old Testament form.” (it seems to the undersigned that this can hardly be designated a small difference between Origin and Augustine, to substitute the fall of man for the pre-temporal fall of souls, and to exchange the pagan Platonic point of view for the teaching of the Old Testament.—H.V.) 

The learning of Augustine was not equal to his genius, nor as extensive as that of Origen and Eusebius, but still considerable for his time, and superior to that of any of the Latin fathers, with the single exception of Jerome. He had received in the schools of Madaura and Carthage a good theoretical and rhetorical preparation for the forum, which stood him in good stead also in theology. He was familiar with Latin literature, and was by no means blind to the excellencies of the classics, though he placed them far below the higher beauty of the Holy Scriptures. The Hortensius of Cicero (a lost work) inspired him during his university course with enthusiasm for philosophy and for the knowledge of truth for its own sake; the study of Platonic and Neo-Platonic works (in the Latin version of the rhetorician Victorinus) kindled in him an incredible fire; though in both he missed the holy name of Jesus and the cardinal virtues of love and humility, and found in them only beautiful ideals without power to conform him to them. His City of God, his book on heresies, and other writings, show an extensive knowledge of ancient philosophy, poetry, and history, sacred and secular. He refers to the most distinguished persons of Greece and Rome; he often alludes to Pythagoras, Plato, Aristotle, Plotin, Porphyry, Cicero, Seneca, Horace, Virgin, to the earlier Greek and Latin fathers, to Eastern and Western heretics. But his knowledge of Greek literature was mostly derived from Latin translations. It is sometimes asserted that he had no knowledge at all of the Greek. But this is certainly a mistake. However, with the Greek language, as he himself frankly and modestly confesses, he had, in comparison with Jerome, but a superficial acquaintance. Hebrew he did not understand at all. Hence, with all his extraordinary familiarity with the Latin Bible, he made many mistakes in exposition. He was rather a thinker than a scholar, and. depended mainly on his own resources, which were always abundant. We need not at this time call attention to the tremendous literary labor of this father of the church. Extending through a period of forty and four years, they constitute a mine of Christian knowledge and experience. It is certainly true what Philip Schaff writes of him: “As we survey this enormous literary labor, augmented by many other treatises and letters now lost, and as we consider his Episcopal labors, his many journeys, and. his adjudications of controversies among the faithful, which often robbed him of whole days, we must be really astounded at the fidelity, exuberance, energy, and perseverance of this father of the church.” 

Of interest, as far as the life of Augustine is concerned, is the influence which Augustine exercised upon posterity and his relation to Catholicism and Protestantism. On this Philip Schaff has the following, vol. III, 1016 ff.:

Augustine, in the first place, contributed much to the development of the doctrinal bases which Catholicism and Protestantism hold in common against such radical heresies of antiquity as Manichaeism, Arianism, and Pelagianism. In all these great intellectual conflicts he was in general the champion of the cause of Christian truth against dangerous errors. Through his influence the canon of Holy Scripture was fixed in its present form by the councils of Hippo (393) and Carthage (397). He conquered the Manichaean dualism, hylozoism, and fatalism, and saved the biblical idea of God and of creation, and the biblical doctrine of the nature of sin and its origin in the free will of man. He developed the Nicene dogma of the Trinity, completed it by the doctrine of the double procession of the Holy Ghost, and gave it the form in which it has ever since prevailed in the West, and in which it received classical expression from his school in the Athaniasian Creed. In Christology, on the contrary, he added nothing, and he died shortly before the great Christological conflicts opened, which reached their ecumenical settlement at the council of Chalcedon, twenty years after his death. Yet he anticipated Leo in giving currency in the West to the important formula: “Two natures in one person.” 

Augustine is also, the principal theological creator of the Latin-Catholic system as distinct from the Greek Catholicism on the one hand, and from evangelical Protestantism on the other. He ruled the entire theology of the middle age, and became the father of scholasticism in virtue of his dialectic mind, and the father of mysticism in virtue of his devout heart, without being responsible for the excesses of either system. For scholasticism thought to comprehend the divine with the understanding, and lost itself at last in empty dialectics; and mysticism endeavored to grasp the divine with feeling, and easily strayed into misty sentimentalism; Augustine sought to apprehend the divine with the united power of mind and heart, of bold thought and humble faith. Anselm, Bernard of Clairvaux, Thomas Aquinas, and Bonaventura, are his nearest of kin in this respect. Even now, since the Catholic church has become a Roman church, he enjoys greater consideration in it than Ambrose, Hilary, Jerome, or Gregory the Great. All this cannot possibly be explained with an interior affinity.

The Lord willing, we will conclude this statement on the influence of Augustine in our following article, and also call attention to Pelagius, Augustine’s chief opponent in the struggle involving the doctrines of sin and grace