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Reflection on saint augustine
What is the impact of Augustine
Reflection on saint augustine
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Just War Theory is the belief the war is morally or legally justified. There are four most important tenets, also known as belief, principle, or creed, from the Just War Theory of Saint Augustine.
Saint Augustine was born in A.D. 354 and adopted the Christianity doctrine in A.D. 386 during the decline of the Roman Empire. Saint Augustine believed everything was made from God; therefore everything made is good and perfect. Saint Augustine believed evil, was due to the fall of man, which introduced sin into the world. Prior to the fall of man, there was no death, sickness or suffering in the world.
Saint Augustine understood that war was a result of the fall of man and sin being introduced into the world. Saint Augustine had accepted “war and violence as legitimate means of attacking subjective assessments of evil” (Christopher p42). Saint Augustine had four important tenets which are
“(1) There must be a just cause; (2) Wars must be declared and carried out by proper authority; and (3) The final objective must always be peace. Moreover, Augustine insists that soldiers shoul...
War is the means to many ends. The ends of ruthless dictators, of land disputes, and lives – each play its part in the reasoning for war. War is controllable. It can be avoided; however, once it begins, the bat...
This takes us to the concept of just war. Aristotle saw just war as a means to a higher goal. You don't just fight the war to win the war there needs to be a purpose to fighting the war. He goes on to tell us how others view just war. The Romans said war was just only when conducted by the state, and only accompanied by a declaration of hostilities, meaning war had to be declared on someone. Rebellions and revolutions were not considered just wars. The Japanese did not define when war was just or proper. Early Christians rejected war; this came from the effort to be more Christ like, the Golden Rule, due unto others as you would have them do to you. Later the Christians could no longer be pacifists; they were going to have to go to war sometime after Constantine became emperor and declared Christianity as the main religion of the time.
Throughout the ten-century, particularly in France, the world had become an extremely violent place. Feudal Knights were often quarreling over land possession, looting, and looking to lay people to provide them with sustenance . Likewise, the power of these knights and the extent of violence flourished due to the increasingly lacking power and authority of the kings . The Church, in an attempt to halt the violence and anarchy attempted to take control and issued such concepts as “the Peace of God” . Similarly, at this time other movements for peace by the Church were underway, and one of the commonly held ideas was the need to transform the world to more “monkish ideals”. From these ideals also sprouted the concept of the laity having “God-given functions to perform, functions that could include fighting to protect the Church”. Pope Leo IX (1049-1054) is an example of this idea; he often used militia to fight against his opponents. In the early eleventh century, there came a pivotal figure in the ideas of Church sanctioned war, Pope Gregory VII (1073-1085). Pope Gregory was involved in the Investiture Contest, and soon turned to scholars to seek out “justification for his conviction that violence could be used in defense of the Church and could be authorized by it”. The movements generated by Pope Gregory, as well as the results of the Inve...
This paper will outline specific points in Saint Augustine’s Confessions that highlight religious views following the fall of Rome. Though Augustines views on religion may not reflect that of most people in his time period, it still gives valuable insight into how many, namely Neoplatonists,, viewed God and his teachings.
The idea of war and how it can be justified, is a rather trick topic to touch on, as there are diverse ethical and sociological implications that have to be weighed on every step. Mainly we could look at the “Just War Theory” and see how that could possibly apply to the real world. To be able to enter a “Just War” nations must meet six criteria in Jus ad Bellum (Going to War). The criteria is as follows: “Just Cause”, “Right Intention”, “Proper Authority and Public Declaration”, “Last Resort”, “Probability of Success”, and lastly “Proportionality”. However the tricky bit of the Just War theory, is that all six of those elements must be met, to go to war in a morally justifiable way. This could make an easy blockade for nations to veto another nation's effort to enter a war, even if morally justifiable. The problem with an internationally mandated “war-committee”, means that the fate of another nation's well-being could very well be in the hands of a nation with an ulterior motive. It could also fall into the grounds of new found illegal activity. Lets give a hypothetical situation, say nation 'X' wants to go to war with nation 'Y' in an act of self-defence, but it doesn't meet some of the requirements for “Just War theory” and is thus blocked by the war-committee. Then as a consequence, nation 'X' is invaded and annexed due to lack of defence. Nation 'X' could have made an effort to prepare for war, but at the cost of possibly being condemned and sanctioned by the war-committee. In an overall view, it's easy to see why the UN or other major international coalitions will not adopt a system based around Just War Theory.
“Never think that war, no matter how necessary, nor how justified, is not a crime.” As depicted in the quote by Ernest Hemingway war is a difficult situation in which the traditional boundaries of moral ethics are tested. History is filled with unjust wars and for centuries war was not though in terms of morality. Saint Augustine, however, offered a theory detailing when war is morally permissible. The theory offers moral justifications for war as expressed in jus ad bellum (conditions for going to war) and in jus in bello (conditions within warfare).The theory places restrictions on the causes of war as well as the actions permitted throughout. Within early Christianity, the theory was used to validate crusades as morally permissible avoiding conflict with religious views. Based on the qualifications of the Just War Theory few wars have been deemed as morally acceptable, but none have notably met all the requirements. Throughout the paper I will apply Just War Theory in terms of World War II as well as other wars that depict the ideals presented by Saint Augustine.
In “On Free Choice of the Will”, Augustine indicates the importance of his beliefs and opinions of human nature and of God. He thinks as greatly of God as possible and centralizes his thoughts of goodness with the concept of being/form (God); he also gives a description of how God’s rightness can be interpreted clearly through the evil doings of the world. One of the biggest and most difficult problems facing people is the problem of doing evil. If God is being, unchanging, eternal and all-powerful, then how is it that people do evil? Augustine tries to solve the problem by examining the “source of evil” and “what evil is”. He explores the ways in which to live a happy life and an evil-free life by having a perfectly ordered soul—a life willed by the virtues—through free will. In the pursuit to find out how it is that evil exists, Augustine explores how people sin with inordinate desire as the driving force and free will. He lists the things we need to possess in order to sin and to live a happy life—goods of the will and temporal goods—that is, one cannot sin without temporal goods, inordinate desire, and free will. In the same way, one cannot live a happy life without goods of the will and free will.
In the Confessions, Augustine wrote about his struggle with understanding how evil exists in a world created by God. He questioned how it was possible and why God allows evil in his creations because God is supremely good. After delving into finding a solution, Augustine concluded that evil does not exist, and the things deemed as evil are caused by free will. This paper will argue that Augustine has successfully proven that evil does not exist by explaining his earlier explanation of the origin of evil taught by the Manicheans, explaining Augustine’s teachings, and finally, using the textual descriptions of Augustine’s unwillingness to convert as support for his conclusion.
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. Augustine used different eras of time in order to look back a history, showing that he was different than those who came before him and that he knew what was going to happen.
Augustine and Pelagius were two of the great fourth century theologians, whose work has an effect on the theology of Christianity today, which centers in the areas of original sin and free will. Pelagius did not believe that because of the sin of Adam that this was passed down to all of creation. He believed that this was an isolated event and only Adam had to deal with the consequences of his actions. Adam made the decision himself to sin which caused him to then become sinful. Pelagius believed that everything that God created was good. For some reason he believed that Christians should be able to live up to Christian standards. Pelagius believed that most Christians assumed that God loved them.Therefore; Adam is a creation of God was good. Being a creation of God according to Pelagius means that we are not made to have corruption in us. He believed that we did not come into the world with sin, but with a free will. It is because of the change in our acts and different behaviors that causes us to be sinful, but we still remain true to the nature of God. Mankind had been just like Adam was before the fall.
In the beginning, God created the world. He created the earth, air, stars, trees and mortal animals, heaven above, the angels, every spiritual being. God looked at these things and said that they were good. However, if all that God created was good, from where does un-good come? How did evil creep into the universal picture? In Book VII of his Confessions, St. Augustine reflects on the existence of evil and the theological problem it poses. For evil to exist, the Creator God must have granted it existence. This fundamentally contradicts the Christian confession that God is Good. Logically, this leads one to conclude evil does not exist in a created sense. Augustine arrives at the conclusion that evil itself is not a formal thing, but the result of corruption away from the Supreme Good. (Augustine, Confessions 7.12.1.) This shift in understanding offers a solution to the problem of evil, but is not fully defended within Augustine’s text. This essay will illustrate how Augustine’s solution might stand up to other arguments within the context of Christian theology.
In his Confessions, St. Augustine writes about a large number of topics that continue to have relevance today. The text documents the development of Augustine’s faith and his Christian philosophy, and one thing of particular interest is his argument for the nature of evil. Christianity predicates several important ideas that Augustine builds upon in his philosophy, and within its context, he presents a thorough, compelling argument against the problem of evil that identifies evil as a misperception.
Saint Augustine (354-430) better known by Augustine of Hippo was a North African native. Most of his life was spent as a Christian bishop at Hippo Regius, North Africa, it was also where he earned his common name Augustine of Hippo. He was born in a small town named Tagaste (modern Algeria) and lived a morally life as his thoughts on life changes as he ages. Although he lived through tough times, throughout his life, he was most famously known for his autobiography (Confessions), his great educational accomplishments, and his spread of Christianity. His mother, Monica, was a Christian, while his father, Patritius, did not care for the belief. However, his whole family died a Christian family. Augustine was raised a Christian to a family who lived in poverty, but during his early years he did not care much for the Bible, and instead showed very sinful behaviors toward the Bible.
Throughout the many years of Christianity, there have been numerous theologians who have attempted to copiously interpret Scripture in the means of guiding a society through God’s teachings. One of these theologians is St. Thomas Aquinas and another group of thinkers were the Anabaptists; both of whom shared fairly different views on how a just society should act. In order to compare these two distinct views of Scripture, I will state the Anabaptists’ perspectives, principally on legitimate war and violence, and then contrast them with Aquinas’s teachings followed by a discussion of the background context on their time periods and how both of them employ Scripture or previous thinkers in their writings in respective alternation. In short, the
The etymology of the word “war” can be traced back to the Old High German language word “werra” meaning strife; akin to Old High German “werran” to confuse. These words were used sometime in the 12th century. Marcus Tullius Cicero, a Roman philosopher, once defined war as "a contention by force" and the working definition of war for the purpose of this essay will be Cicero's definition.