But Basil does not mean to say that, because the unity and identity of the essence of God are presupposed, the immanent begetting can only result in a distinction of relationships. So grateful we have his writing. He's a noteworthy Church Father and well worth getting acquainted with. The Christian Philosophy of Saint Augustine. Austin, was bishop of Hippo Regius present-day Annaba, Algeria. Augustine uses pagan authors to destroy this notion by saying that the gods were never held in high regard and so all the old ways, old myths, and old laws are useless in ensuring eternal happiness. We can debate to grasp a better understanding, but Christ Himself said that He and the Father are one.
Should we say that we are not accustomed to think about such things, it would not be ; yet if we acknowledge that such subjects commonly dwell in our thoughts, carried away as we are by the of investigating the , then they require of us, by the law of charity, to make to them what we have herein been able to find out. The other thing I really liked in this book was Augustine's approach to salvation and the devil's role in humanity's bondage. I had in laid the work aside, upon discovering that it had been prematurely, or rather surreptitiously, stolen from me before I had completed it, and before I had revised and put the finishing touches to it, as had been my intention. For He goes on to say, And has given Him authority to execute judgment also, because He is the. The next four books explain the prehistory of the city of heaven, from Genesis to the age of Solomon, whose story is allegorized as Christ and the church.
This I for, and this my trust and desire I commit to Him, who is sufficiently able to keep those things which He has given me, and to render those which He has promised. For that other also is of the same kind, I will not judge; whereas He Himself shall judge the quick and dead. For the do not use any other kind of speech than may be found in use among , because they speak to men. At least that is the way I see it. Husband and father of four, author of four books, blogger, and speaker. Many times I was struck by the depth and glory of God and how he can be understood.
Augustine uses a very simple approach that is easy to comprehend. ? For He still goes on to call these to the kingdom which has been prepared for them from the foundation of the world. I have already said that I think that this theology is very profound. But a letter of 412 states that friends were at that time asking to complete and publish it, and the letter to Aurelius, which was sent with the treatise itself when actually completed, states that a portion of it, while still unrevised and incomplete, was in fact surreptitiously made public. From which it is evident that He Himself glorifies His : for, Whom He did , them He also called; and whom He called, them He also justified; and whom He justified, them He also.
Inflexible in his meticulous bend, Augustine exacts demanding intellectual and spiritual prowess to delve deep into the most wondrous mystery: God the Father, God the Son, and God the Spirit. Augustine there were many people, as there are now, who were trying to disprove the Trinity. In doing so, he also addresses various heresies, particularly those dealing with Jesus. He knew the writings of Tertullian and had read the treatise on the Trinity by Hilary of Poitiers +366 , which he quotes. This applies particularly to Gregory the Theologian. And that our hearts are to be purified for this , is above all by this text, Blessed are the pure in heart, for they shall see God. But it may perhaps seem, further, as if the words, And I will the , and He shall give you another Comforter, were so said as if the Son alone were not sufficient.
Any system of belief has some faith to it whether it is in you or in God. For in respect to this, that in the judgment, not the form of , but the form of the will appear, the Father Himself will not judge; for according to this it is said, For the Father judges no man, but has committed all judgment unto the Son. As a priest and bishop, dedicated to meditating on the Scriptures and to studying and analyzing them with the aim of defending the Christian faith, Augustine kept atheart to his original direction, which differed from that of the Greek Fathers, who spoke of a Tri-unity connected with its economic revelation. In the same way, we speak of the Holy Spirit of the Son, but not of the Son of the Holy Spirit, since, in that case, the Holy Spirit would be seen as his father. But there is a sight of that form of mine, in which when I was, I thought it not to be equal with God: but in order to take this form I emptied myself. In the eighth, i t is made plain by reason also to those who understand, that not only the Father is not greater than the Son in the substance of truth, but that both together are not anything greater than the Holy Spirit alone, nor that any two at all in the same Trinity are anything greater than one, nor all three together anything greater than each severally. They say, for instance, that the Son is less than the , because it is written that the Lord Himself said, My Father is greater than I.
How can God have stated something seven times when his will and voice is outside of time? This tradition emphasized thinking beyond the material towards the divine. Before which time, we see now through a glass, in an enigma, that is, in similitudes, but then face to face. Books 9-14 can easily be skipped for the analogies. There are some things in this approach that are too often missed nowadays in theology. Augustine plunges into the most captivating, yet also the most incomprehensible pillar of the Christian faith--the Triunity of God. Yet what can be more senseless or more profane, than that any one should dare to say that the members of Christ are the temple of one who, in their opinion, is a creature inferior to Christ? If the substance is one of the other members, the same question remains. New York: Random House, 1960.
I take issue with Augustine at several points in his theology. It is a name of a relationship and it tells us how the Father is with regard to the Son and how the Son is with regard to the Father. But if we hope for that we see not, then do we with patience wait for it, viz. These two points of view still come to the same conclusion, namely that the three divine hypostases are distinguished by their properties and the latter are distinguished by differences in origin, which are oppositions of relationship within an essential identity. Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads. Relative dicuntur ad in vicem, they affirm the Persons by opposing one to the other. And, in , this rule for clearing the question through all the sacred Scriptures is set forth in one chapter of an epistle of the , where this distinction is commended to us plainly enough.