On Friday the Sixth week of Easter our Church invites us to first read and reflect on a passage from the first letter of the apostle John (3:11-17) entitled "Love one another". Our treasure, which follows, is from a treatise on John by Saint Augustine, bishop.
A Bishop in Hippo (near modern-day Annaba, Algeria), Augustine was an influential leader in the African Church. As Christians were growing in their knowledge of God and Christ, Augustine helped to shape Christian theological teachings, particularly those about the role of Divine Grace and the nature of the Holy Trinity. In the process, he combatted many theological errors.
The son of Monica, a holy Christian, and Patricius, a pagan, Augustine was born in 354 in Tagaste (now known as Souk Ahras, Algeria). He was educated in the best secular schools of his day. As a young man, he led a distinctly non-Christian and immoral life. He lived with a young woman without the benefit of marriage. Together they had a son, Adeodatus.
Augustine became a teacher. He first taught Grammar in Tagaste. He then taught Rhetoric in Carthage, and later in Rome and Milan. The young Augustine was continually searching with a restless heart for meaning in life. Each time that he would be attracted to a particular philosophy or group, he would become disillusioned the more familiar he became with its thought.
Finally, he found Jesus Christ, and at last was satisfied. Shortly after his baptism as a Christian in 387, Augustine returned to Tagaste. There he gathered several of his friends together to share a common life of mutual support on their spiritual journey.
At the insistence of the Christians of Hippo, Augustine was ordained a Priest in 391, and Bishop of Hippo in 395. Unwilling to give up his community life, he called the clergy of Hippo to form a community with him.
As Bishop, Augustine ministered to the spiritual and material needs of his people. He wrote extensively. We have today a vast collection of his writing--113 books, 207 letters and more than 500 sermons. His most famous works are The Confessions, City of God and The Trinity. He contributed magnificently to the development of sound theology and was influential in combatting theological errors.
Although he is rightly famous for his roles in settling the theological controversies of his time, Augustine's priorities were the pastoral care of the people of his Church and spiritual growth. He developed a deep spirituality in which love is central. He was particularly concerned with the needs of the poor, and saw to it that the Church welcomed and helped them.
He fought bravely against the errors of his time and explained the Faith carefully and cogently through his writings. He is also a preeminent Catholic Doctor of the Church. His writings influenced the development of western philosophy and western Christianity, and he is viewed as one of the most important Church Fathers of the Latin Church in the Patristic Period. He died in 430.
Few ancient Christian authors attempted anything like a complete commentary on the Gospel of John, among them Origen, John Chrysostom and Augustine. Of these, Augustine's must count as the greatest. Unlike Origen's, it has come down to us in its entirety and of the others that remain it is certainly the most theologically profound. John's gospel allows Augustine to range broadly over themes that were his life's work -- the Trinity, the person of Christ, the nature of the Church and its sacraments, the fulfillment of the divine plan.
In his preaching, St. Augustine developed an oratorical style based on the classical rhetoric he had learned prior to his conversion which he adapted to the unique demands of Christian preaching. He still recognized the classical ends of rhetoric: to teach, to please, and to persuade. He gave, however, the place of most importance to content: what was said was more important than how it was said. He eschewed the more elaborate figures of speech, using a more direct manner to educate an audience that was, to a great extent, illiterate. The result, however, is not a debased Ciceronian style but a method of preaching that is clear, lively, and well-suited to its purpose.
Just as Augustine's oratorical style was subordinated to the demands of preaching the gospel of Christ, so also his method of commentary was similarly influenced by his duty as pastor at Hippo to instruct his flock in matters of faith and morals. His commentary, then, contains more than exegesis. His reflections on Scripture lead him to discussions of both moral action and dogma.
Augustine's extemporaneous style and broad range of interests are evident in the tractates included in this volume, in which he comments on chapters 7-12 of St. John's Gospel. These chapters contain some of the best-known episodes from the life of Christ: the encounter with the woman caught in adultery, the healing of the man born blind, the raising of Lazarus from the dead, Mary's anointing of Christ's feet, and Christ's triumphant entrance into Jerusalem. The passages also contain some of Christ's most explicit teaching of his divinity. In unfolding the mysteries contained in these chapters of St. John, Augustine moves easily from exegesis to reflections on moral virtue and doctrine, especially the Trinity and the Incarnation. But he never loses sight of his audience. Even in his comments on the loftiest of ideas, he strives to make teaching accessible to all.
These tractates, then give us a glimpse of the man that we do not often get from his other works. Augustine's preaching shows us not only his brilliant mind and rhetorical skills as he expounds upon the Scriptures but also the great love he had for Christ and for the faithful entrusted to his care.
The purpose of the first letter of the apostle John is to combat certain false ideas, especially about Jesus, and to deepen the spiritual and social awareness of the Christian community. Some former members of the community refused to acknowledge Jesus as the Christ and denied that he was a true man. The specific heresy described in this letter cannot be identified exactly, but it is a form of Docetism or Gnosticism; the former doctrine denied the humanity of Christ to insure that his divinity was untainted, and the latter viewed the appearance of Christ as a mere stepping-stone to higher knowledge of God. These theological errors are rejected by an appeal to the reality and continuity of the apostolic witness to Jesus. The author affirms that authentic Christian love, ethics, and faith take place only within the historical revelation and sacrifice of Jesus Christ. The fullness of Christian life as fellowship with the Father must be based on true belief and result in charitable living; knowledge of God and love for one another are inseparable, and error in one area inevitably affects the other. Although the author recognizes that Christian doctrine presents intangible mysteries of faith about Christ, he insists that the concrete Christian life brings to light the deeper realities of the gospel.
