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The lives of saint augustine
The lives of saint augustine
How did augustine Saint Augustine influence the development of Western Christianity and Western philosophy
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During the major growth period of the Christian church in the 13th and 14th centuries, there were several figures that helped the church prosper. One important man, St. Augustine, is considered one of the few “Doctors of the Church,” a title given to those whose teachings had incredible influence. While a bishop, St. Augustine wrote The City of God, in order to enlighten those who perceived the empire’s conversion as a punishment, explaining two cities known as the earthly and heavenly city (Feduccia Jr., Wagner). He discusses the earthly city divided against it, and this idea can be seen in today’s society. Also, Pope Francis’ vision of today’s changing views of living out a holy life reflects St. Augustine’s views discussed in his book. …show more content…
Augustine discussed in his book. People on earth create wars in order to have peace, fight injustice with justice, but with the wrong reasons, and sin because they do not live a life of holiness. In history, wars have been fought in almost every decade, either on a large or small scale. Although some may consider wars an affective solution in order to solve major problems, there is always one side that suffers. After World War I, the side that won against Germany punished the Germans so extremely that there was nothing left of the country, forcing them to find another way to survive. Thus, leading to World War II, damaging more cities and killing millions of people. If the winning side had not been so harsh, World War II could have possibly not occurred. Wars do not achieve peace, it causes more harm and destruction to both sides, and they are mostly caused by greed of power, wealth, or differences of opinion. Thus, St, Augustine stressed the consequences of war, as it is not an act of justice, rather of sin. Wars are often started because people see injustice, so they try to achieve justice with violence. This act does not help those who face injustice; it rather hurts more people than before. If people do face injustice, they must speak out but only with the right intentions, and practice it through a holy manner. Only those who live a holy life can fully understand and see that …show more content…
Augustine provides an answer: to seek a life of holiness. Thus, a person can better enjoy heaven, even in today’s society. Instead of just going to church, a person can live more holy through performing service for those in need, especially since the number of increasing impoverished countries is astounding, “The United Nations Food and Agriculture Organization estimates that nearly 870 million people of the 7.1 billion people in the world, or one in eight, were suffering from chronic undernourishment in 2010-2012” (2013 World Hunger and Poverty Facts and Statistics by World Hunger Education Service). One influential man who is changing the concept of service is the new Pope Francis, as he is reaching out to the laymen and women everyday in a different way than before. He is going out and performing service, influencing the public, connecting with the everyday people, commenting on who is allowed into the church, and his views on the papacy. For him, Pope Francis believes that in order to live a holy life, one must go out and do the work of God, not just sit in a church and pray for them (Allen). He proves that everyone can live a holy life is all people go out and do the work of
In chapter two, ‘Francis and His Companions,’ Cunningham exposes the considerable growth in Francis of Assisi’s influence, as he recounts his companions that joined him after deciding to live his life. The chapter is significant because it exposes how Francis of Assisi’s gospel is different from the orthodox Catholic practices, which recognized the pope, as the sole Vicar of Christ. (Cunningham 32). This chapter is important in my life because it reinforces my conviction God is the almighty and all-powerful, and all people regardless of the status of the needed to worship
Generally, war results from arguments between nations over things like land, power, money, or religion. War over religion contradicts religion itself. In the passage titled “On War”, James Boswell states, “That amiable religion which “proclaims peace on earth,” hath not as yet made war to cease.” If religion proclaims peace on earth, then war goes against those morals.
Augustine, Saint, Bishop of Hippo. The City of God. Trans. Marcus Dods. New York: The Modern Library, 2000.
St. Augustine has taken Plato’s notions, and have furthered the implications of living a life that strives towards a common good. In the City of God, the purpose of a citizen’s existence is to pursue an alignment with God, rather than to seek a common good. Through an alignment with God, there is no need for political regimes or any form of governance. This solves the issues that Plato and Aristotle disputes concerning the best regimes.
Macbeth’s unsuitability to be king is exemplified through his way of ruling. Macbeth swears at his servants. When a servant brings Macbeth unfavourable criticism, Macbeth swears at him saying “Go prick thy face and over-red thy fear,/ Thou lily-liver’d boy.” (V.iii.14-15) Even after the crimes Macbeth commits his servant is still loyal to him and serves Macbeth, but Macbeth repays this courteousness by insulting him repeatedly showing that Macbeth is an awful king. Macbeth lacks foresight which is an essential quality to be king. After Macbeth receives the apparitions, Macbeth swears that “The very firstlings of my heart shall be/ The firstlings of my hand.” (IV.ii.146-147) A politician is decisive, keen and cunning and is always ready to outsmart his enemy, but Macbeth puts his actions before anything else and shows that he is lacking in foresight of his actions hence he is a terrible king. Macbeth is an awful king because he insults his servants and lacks foresight.
Augustine, The City of God In the 5th century, a Christian Bishop of Hippo named Augustine wrote a book called The City of God. In an effort to defend the Church against the accusations made by the Pagans, he divided the world into two groups. Each group consisted of a city, which was based on either a love of God or on a love of self. The first city was the city of God, which was associated with the love of God. Next, was the city of Man, who was linked with the love of self.
Instead, evil is the darkened will of man, or the natural inclination toward sin that originated in fall of Adam and Eve. Because humans have turned away from God, each human life is filled with inner conflict that cannot be eliminated. In the end, each man will be issued a “divine judgement, either to correct or punish their sins,” and only then will true justice will be achieved. (875) Augustine’s argument hinges on the differentiation between the City of God, a City with a true love of God, and the earthly city, a city founded in love of self. The people of the City of God are on a pilgrimage during their time in the temporal world and intermingled with the earthly city. While human beings in the temporal world may desire peace, they can only desire an “earthly peace” for original sin gives man an inclination for conflict so strong the government must exist to restrain people from falling into constant warfare. Ideally, “[the rulers] do not give orders because of a lust for domination, but from a dutiful concern for the interests of others” and will keep peace by subduing wicked men through fear of punishment (874). However, even under an unrighteous ruler, man is still expected to obey unless they contradict the law of God, for the humility they gain through being ruled “is as salutary for the servants as pride is harmful to the masters.” (875)
His actions help the crown to be presented as being of noble and righteous bounds. The crown’s reputation is one with its ruler; therefore, the crown, up to this point, was something holy that motivated actions for the betterment of a country and not ones of selfishness. Also, through Macbeth’s direct characterization of King Duncan, it is shown how moralistic this monarchy has been during his reign: “Besides, this Duncan/ Hath borne his faculties so meek, hath been/ So clear in his great office…” (1. 7. 18). There has not been a straying off of the path of the straight and narrow for the him nor the crown; however, that is subject to
He confesses his sins, followed by a confession of faith, and praise confession (John Ryan 29). Although his confession is all to do with religion, it can be noted that he made efforts soon after realizing how injustice he was. Indeed, Augustine realizes that the life lived by man under the sun is just facilitated by God’s divine power. The greatest striking point in his case is capitalized on the new realization. For a long time, human beings live without really honoring God with their lives and possessions. In respect to this synthesis paper, such a form of living can be treated as a form of injustice to God. Augustine makes an attempt of not only realizing, but making a right confession of his unjust deeds, showing gratitude to God and praising his
... In Augustine’s early years as a bishop, there were some bishops who viewed him with distrust and refused, in the beginning, to recognize his position. (Brown, 203) This mistrust, due to his Manichaean past, led Augustine to deem it necessary to justify his beliefs, for Augustine thought he still had a lot to explain. (Brown, 163) Nevertheless, the vast majority of the Catholic community considered Augustine’s work to have had a great impact on their doctrine, not only for his generation but also for the generations that followed. (Brown, 429)
In an attempted to defend the church, Augustine traced the history of two cities or states from the beginning of the world. The two cities had two main focuses. One was the city that was earth-like. In this city people were seen to
Strengths: His views influenced the development of Western Christianity and Philosophy through the concept of the Two Cities – the City of God and the City of the State or the Material City, as separate entities that work together for the harmony of the people and religion.
The City of God was read in Augustine’s time and throughout the middle Ages and still demands attention today, but it is impossible to read without a determined effort to place it in its historical context. Confessions was not much read in the first centuries of the Middle Ages, but from the 12th century onward it has been continuously read as a vivid portrayal of an individual’s struggle for self-definition in the presence of a powerful God. The transformation was not entirely surprising. Augustine had always dabbled in one form or another of the Christian religion. All his writings from that time onward were driven by his allegiance to a particular form of Christianity both orthodox and
It is in this solidarity that we love properly and in our natural states of sexed beings there will be no sin of lust, but an appreciation of the creative beauty of God (100). Once we are at this point, our hearts will be open to true worship of God, which is a sacrifice of the heart that is shown through external rituals so that we show ourselves and our neighbors the true glory of God (102). It is in this true worship that we turn away from this world to be with God, and we will abandon the glory and pride of the empire to be able to enter into the city of God. Cavadini exposes to the reader that Augustine’s City of God is a pilgrimage that leads us to the ideal state of solidarity, and that the “perfect worship of God is [in] the Eucharistic life” that transforms society into the compassion of Christ, that is the pure love for one another
Then he proceeded to his larger idea, a universal interpretation of history in terms of the struggle between good and evil. The City of God was in conflict with the Earthly City as well as the City of the Devil. This was the first serious attempt at a philosophy or recap of history. The plan was to have incalculable influence in forming the Western mind on the relations of church and state as well as on the Christian's place in the temporal order. The original City of God contained twenty-two books and fills three regular-sized volumes. Vernon J. Bourke, author of Augustine’s Quest of Wisdom, has skillfully abridged this edition for the intelligent general reader. The heart of this monumental work is now available to a much wider and vast audience.