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The Council of Constantinople (Augustine of Hippo)
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장부영
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2008-09-26 02:49:05, 조회 : 2,812 |
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(6) Augustine of Hippo (354-430/ Special Notes)
1. The Life of Augustine
1) In 354 Augustine was born in Tagaste, a small Numidian town in North Africa.
2) In 373, when he was nineteen, Cicero's Hortensius inspired him with a passion for philosophy.
3) In 373, He became a Manichaean, but
4) in 382 perceived the untruth of Manichaean thinking.
5) In 385, Under the influence of the great Roman Christian Ambrose, Bishop of Milan, he became a catechumen in 395.
6) In 387 he was baptized by Ambrose. Shortly before his return to Africa, his mother died at Ostia.
7) In 391, at Hippo, he was consecrated priest "against his will" by Bishop Valerius, and
8) In 395 he became Bishop of Hippo. From this insignificant diocese he exerted a world-wide influence.
9) He was in his prime when Alaric sacked Rome. Augustine died during the siege of Hippo by Genseric's Vandals in the year 430.
2. The Writings of Augustine
(1) The eleven folios of Augustine's works are like a mine. To study the work as a whole is a life task for specialists or monks.
(2) Then began the great body of work that was to continue for the rest of his life:
1) the sermons and letters, the exegetic works (particularly on the Psalms and St. John),
2) the didactic writings (On Christian Doctrine, the Enchiridion: a manual of devotions) and side by side with these,
3) the great works, three of which are of particular importance:
① The Confessions, 400; here Augustine gives praise and thanks to God by way of an autobiography in which philosophical and theological thoughts appear as the substance of a life that knows itself to be under God's guidance.
② On the Trinity (De Trinitate), a profound, purely speculative work (398-416).
③ The City of God (De civitate Dei, 413-426), the great justification of Christianity after the sack of Rome by Alaric, and at the same time a general exposition of Christian faith and historical consciousness.
(3) The polemics, first against the Manichaeans, and later against the Pelagians and Donatists, may be regarded as a group by themselves.
3. Background of the Thought of Augustine
(1) Pre-Christian Background (Semi-Christian)
(2) Political Background (Post-Pax Romana)
(3) Philosophical Background (Neoplatonism)
(4) Religious Background (Manichaeanism)
(5) Experiential Background (Romans 13:14)
(6) Christian Background (Bishop Ambrose)
4. Survey of Augustine's Thought
(I) Epistemology
◉ From Philosophy to Knowledge Based on Faith
1. The Conversion and Change of Thinking
2. Philosophical Ideas and a Thinking Based on Faith in Revelation
A. Augustine's thinking is directed toward God
(1) Manichaean God - fantastic myth.
(2) Neo-Platonic One - vain and no pledge of truth.
(3) Peace in the Biblical God.
(4) Philosophical ideas - instruments
(5) Thinking - a way to elucidate what is faith.
(6) Bible - guiding thread and a anchor for thoughts.
B. Augustine took over the philosophy of Plotinus.
3. The Development of Augustine's Thinking
(1) A process by which he grew into the vast totality of Christian, Catholic, ecclesiastical existence.
(2) Philosophy has lost its validity. Biblical-theological thinking is all-important of the whole system.
(II) The Modes of Augustine's Thinking
1. Existence and Biblical Interpretation
A. Metaphysics of inner experience
(1) Windelband called this manner of thinking a "metaphysics of inner experience."
(2) Man, cried Augustine, "is an immense abyss (grande profundum est ipse homo), whose very hairs Thou numberest, O Lord....
B. Interpretation of the Bible:
(1) His philosophizing seeks its truth in a Biblical interpretation grounded in faith.
(2) The fundamental belief that the Bible is the sole source of essential truth, transforms thinking.
2. Reason and Believed Truth
(1) Common Truth
1) The truth is only one.
2) Accordingly, Augustine sets out to seek the common truth, even in the company of his adversaries.
(2) Truth of Faith : Turnabout manner
1) He is certain about the truth of his faith
2) In practice, concludes that force should be used against those of different faith.
3) They worship, in faith, hope, and charity, the con-substantial and immutable triunity of the one supreme God.
4) Therefore Augustine says:
A. Theory of knowledge: Epistemological Understanding
(1) Our fundamental experience of thinking is that a light dawns on us by which we recognize the universal validity.
(2) Though the truth that we know is one, it includes several factors : Knowledge and will.
B. Revelation and Church: Components
(1) The truth has reason and revelation as components. They are one and separate.
(2) God not only illumines the knowledge of the mind, but bestows the truth itself through the revelation of the present Church and the Biblical Church.
C. Superstition: Non-scientific
1. His View of Science
(1) Augustine despised the sciences. (due to superstition?)
(2) He held that concern with them is rewarding(valuable) only in sofar as it promotes understanding of the Bible.
2. His View of the World
(1) For him the world was without interest, except insofar as the creation points to the Creator.
(2) It (the world) is a place of parables, images, traces.
3. Superstition and Science
(1) To his mind superstition supported by the Bible was no superstition.
(2) In his polemics against the Manichaeans he used reasoned arguments.
3. God and Christ
1. Augustine's Christian Intuition of God
(1) God becomes wholly actual, corporeally present in Christ: God became man and is infinitely close to us in the Church, which is the mystical body of Christ.
(2) Augustine's God is inseparable from Christ, the unique revelation of God, to which the Church bears witness.
(3) Augustine's thinking of God moves between the infinitely remote, hidden God, and the God who is manifest and as it were captured by the ecclesiastical intuition of Christ.
(4) The incarnation of God - "to the Greeks foolishness, to the Jews a stumbling block."
A. Philosophical transcending
(1) In philosophical transcending, Augustine, on Neoplatonic ground: Since God is not the object of an immediate perception, knowledge must rise up to Him.
(3) God is everywhere hidden, everywhere manifest. To no one is it given to know that He is, or not to know Him. But atheism, says Augustine, is madness.
(4) Heaven, earth and all things proclaim that they are created. Wherein? In the fact that they change and move.
B. Jesus Christ
(1) In philosophical transcending, Augustine breaks through all the thinkable.
(2) We feel the reality of God by saying nothing. How can God be represented in nothing?
(3) Man desires a bodily presence. God is present in Christ. "The word became flesh." With equal passion Augustine's thinking can do both:
C. The Trinity
(1) The Idea of the Trinity (God-reason, Christ-faith, revelation)
(2) The rise and influence of Trinitarian speculation
(3) We may stress the differences: (Neo-platonism, Christian)
(4) Augustine is “a mine” where all the possibilities can be found. The task had been set: (changes, orchestra)
4. Philosophical Ideas in the Clarification of Revealed Faith
(1) The attempt to clarify revealed faith gives rise to philosophical thoughts.
(2) If Augustine draws no distinction between philosophizing and the thinking of revealed faith, the question arises:
Is a separation possible; that is, can thought retain any truth if the faith in Christ is spent?
(III) The Pivot of Augustine's World View
A. Historical View of Augustine (Lineal History)
(1) The Historical View of the World
1) Historical Consciousness
① Establishment of Christian Consciousness of History (De Civitate Dei, Confession)
② Ancient Philosophy (Greco-Roman civilization)
③ Christian Philosophy (Pauline thought)
2) Historical Consciousness of Augustine
① Hebrew consciousness of history
② Biblical consciousness of history
3) Historical Consciousness of Greek and Rome
① Greece & Rome (cyclical history / reoccurrence)
② Hebrew (Alpha-Omega liner history) / Two Cities
(1) The Kingdom of God (Heavenly Kingdom)
(2) The Kingdom of the World (Earthly Kingdom)
(2) Characteristics of the Historical Consciousness of Augustine
1) Dichotomy of all the Historical Phenomena
① Obedience to God
② Objection to God
2) Abel : the Church : Kingdom of God : Heaven
3) Cain : the World : Earthly Kingdom : Hell
(3) History come from God to return to God
1) Time : Alpha-Omega time returns to Eternity
2) Eternity: only eternal present before God
(4) History develops by relation between God and man
1) God's providence which has been predestined on the base of history (God's revelation)
2) Historical progress is a history of the struggle between God and Satan (devil).
3) Ultimately, the only men that obey God must be saved (salvation of man).
(5) Historical development on the earth must be progressing through church only.
1) Church above the nation
2) Philosophy is an only auxiliary measures to theology
(6) Ideology that Satan's world is conquered by God
1) Devils is non-corporal beings
2) Devil is beings without the substance
(7) History is spiritual one because it is the history of progress for salvation of human being. (History is the history of spirit)
1) God has realized the salvation through history.
2) It is the revelation of God.
(8) There is no objectivity in philosophical theory.
1) Philosophical theory must be unrealistic and unscientific.
2) Progressive historical position of the religio-historical world view.
B. Theological View of Augustine
(1) Integrated Theological Approach Through His Work, The City of God (Civitas Dei)
(2) His Historical View And The World Mission
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선교운동소개
신학 