By Adam Ployd
The legacy of Augustine of Hippo (354-430) maintains to form Western Christian language approximately either the Trinity and the Church, but students hardly ever deal with those subject matters as similar in his paintings. In Augustine, the Trinity, and the Church, Adam Ployd argues that Augustine's ecclesiology drew upon his Trinitarian theology to a stunning measure; this connection seems such a lot sincerely in a sequence of sermons Augustine preached in 406-407 opposed to the Donatists, the rival Christian communion in North Africa.
As he preached, Augustine deployed scriptural interpretations derived from his Latin pro-Nicene predecessors - yet he tailored those Trinitarian arguments to build a imaginative and prescient of the charitable team spirit of the Catholic Church opposed to the Donatists. to sentence the Donatists for keeping apart from the physique of Christ, for instance, Augustine appropriated a pro-Nicene Christology that considered Christ's physique because the potential for ascent to his divinity. Augustine additionally additional pointed out the affection that unites Christians to one another and to Christ in his physique because the Holy Spirit, who supplies to us what he forever is because the mutual love of dad and Son. at the imperative factor of baptism, Augustine made the sacrament a Trinitarian act as Christ offers the Spirit to his personal body.
The e-book finally indicates that, for Augustine, the cohesion and integrity of the Church depended now not upon the purity of the bishops or the guarded obstacles of the group, yet upon the paintings of the triune God who unites us to Christ in the course of the love of the Spirit, whom Christ himself offers in baptism.
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Extra resources for Augustine, the Trinity, and the Church: A Reading of the Anti-Donatist Sermons
Augustine further connects this purity of the heart with the reorientation of our love toward God. ”24 The “eyes of love” suggest the work of purification upon the heart as faith reorients our desire toward “our highest good” and, by implication, away from the inferior goods of this world. The image of the “eyes” brings us back to Augustine’s distinction between faith and sight. In order to see properly, which is to know properly, we must see with love. 25 The exegetical 22. trin. 28. 23. See Barnes, “The Visible Christ,” 334.
If, however, you lust for bodily rewards from God, you are still under the law. 55 Augustine shows here, even more clearly than in Io. ev. tr. 1, the moral component of his epistemology. The purification of the heart entails an intellectual maturation and ascent from the material to the spiritual, but it also requires a comparable reorientation of one’s desire. To come to the vision and enjoyment of God, one must learn not only to think spiritually but to love spiritually. In the created world, this means loving the beauty of a person’s justice rather than his visible appearance.
F. Berrouard argues that Augustine’s maturing Christology accounts for the later dating of Io. ev. tr. 20–22 to well after Io. ev. tr. 1–19. Though Berrouard’s dating of the latter to 414 is still too late to account for the Donatist emphasis in Io. ev. tr. 1–16, his analysis helps situate those sermons in the context of the initial books of trin. See Berrouard, introduction to Homélies sur l’Evangile de saint Jean XVII–XXXIII, BA 72 (Paris: Desclée de Brouwer, 1977). 14. 16. 9. 17. trin. 14 (my emphasis).
Augustine, the Trinity, and the Church: A Reading of the Anti-Donatist Sermons by Adam Ployd