Aachen , in French, Aix-la-Chapelle, the name by which the city is generally known in Latin Aquæ Grani, later Aquisgranum, is the capital of a presid

 Aaron

 Abaddon

 Abandonment

 Pedro Abarca

 Abarim

 Abba

 Antoine d'Abbadie

 Abban

 Abbé

 Jean Baptiste Abbeloos

 Abbess

 Abbey

 Abbo Cernuus

 St. Abbon

 Abbot

 Henry Abbot

 Methods of Abbreviation

 Ecclesiastical Abbreviations

 Abbreviators

 Abdera

 Abdias

 Abdias of Babylon

 Abdication

 Sts. Abdon and Sennen

 Abduction

 Abecedaria

 Abecedarians

 Abel (1)

 Abel (2)

 Peter Abelard

 Louis Abelly

 Abenakis

 Abraham-ben-Méir Aben-Ezra

 Inscription of Abercius

 John Abercromby

 Robert Abercromby

 Diocese of Aberdeen

 University of Aberdeen

 Moritz von Aberle

 Legend of Abgar

 Abiathar

 Abila

 Abbey of Abingdon

 Thomas Abington

 Missions among the Abipones

 Abisai

 Abjuration

 Abo

 Abner

 Abomination of Desolation

 Abortion

 Physical Effects of Abortion

 Charles François d'Abra de Raconis

 Don Isaac Abrabanel

 Abraham

 Abraham (in Liturgy)

 Bosom of Abraham

 Abraham a Sancta Clara

 Abraham Ecchelensis

 Abrahamites

 Nicholas Abram

 Abrasax

 Absalom

 Absalon of Lund

 Absinthe

 Absolute

 Absolution

 Abstemii

 Abstinence

 Physical Effects of Abstinence

 Abstraction

 Abthain

 Theodore Abucara

 Abundius

 Abydus

 Abyss

 Abyssinia

 Acacia

 Acacians

 Acacius, Bishop of Beroea

 Acacius, Bishop of Caesarea

 Acacius, Patriarch of Constantinople

 St. Acacius

 Roman Academies

 French Academy

 Acadia

 Acanthus (see)

 Acanthus (plant)

 Acathistus

 St. Acca

 Accaron

 Accentus Ecclesiasticus

 Acceptance

 Acceptants

 Accession

 Diocese of Arras

 Councils of Arras

 Pablo José Arriaga

 Juan Arricivita

 Nicola Arrighetti

 Nicolò Arrighetti

 Arsacidæ

 Arsenius Autorianos

 St. Arsenius

 Arsinoe

 Accessus

 Artemon

 James Arthur

 Thomas Arthur

 Articles of Faith

 Organic Articles

 Artoklasia

 Bachelor of Arts

 Faculty of Arts

 Master of Arts

 Seven Liberal Arts

 Acciajuoli

 Artvin

 Thomas Arundel

 Thomas Arundell

 St. Asaph

 Ascalon

 Ascelin

 Ascendente Domino

 Ascension

 Feast of the Ascension

 Asceticism

 Accident

 Joseph, Ritter von Aschbach

 Diocese of Ascoli-Piceno

 Diocese of Ascoli, Satriano, and Cirignola

 Aseity

 Aseneth

 Aser

 Asgaard

 Ash Wednesday

 George Ashby

 Thomas Ashby

 Acclamation

 Ashes

 Ven. Ralph Ashley

 John Ashton

 Ven. Roger Ashton

 Asia

 Asia Minor

 Asiongaber

 Robert Aske

 Asmodeus

 Aspendus

 Acclamation (in Papal Elections)

 Asperges

 Martin Aspilcueta

 The Ass (in Caricature of Christian Beliefs and Practices)

 Prefecture Apostolic of Assam

 Assemani

 Assemblies of the French Clergy

 John Asser

 Feast of Asses

 Assessor of the Holy Office

 Assessors

 Biblical Accommodation

 St. Assicus

 Assideans

 Physiological Assimilation

 Psychological Assimilation

 Diocese of Assisi

 Assistant at the Pontifical Throne

 Assize of Clarendon

 Volume 1

 Volume 3

 Assizes of Jerusalem

 Accomplice

 Ignaz Assmayer

 Right of Voluntary Association

 Association of Ideas

 Association of Priestly Perseverance

 Pious Associations

 Assuerus

 Little Sisters of the Assumption

 Sisters of the Assumption

 Feast of the Assumption of the Blessed Virgin Mary

 Assur (1)

 Francesco Accursius

 Assur (2)

 Assyria

 Asterisk

 Asterius

 Diocese of Asti

 Aston

 Diocese of Astorga

 Astrology

 Astronomy

 Astronomy in the Bible

 Paul-Thérèse-David d'Astros

 Acephali

 Jean Astruc

 Atahuallpa

 Juan Santos Atahualpa

 Atavism

 Vicariate Apostolic of Athabasca

 Athanasian Creed

 St. Athanasius

 Atheism

 Abbey of Athelney

 Athenagoras

 Archdiocese of Acerenza

 Athenry

 Christian Athens

 Modern Diocese of Athens

 Joseph Athias

 Mount Athos

 Juan de Atienza

 James Atkinson

 Nicholas Atkinson

 Paul Atkinson of St. Francis

 Sarah Atkinson

 Achab

 Ven. Thomas Atkinson

 Atom

 Atomism

 Day of Atonement

 Doctrine of the Atonement

 Atrib

 Atrium

 Attainder

 St. Attala

 Attalia

 Achaia

 Michael Attaliates

 Atticus

 Councils of Attigny

 Attila

 Jean Denis Attiret

 Atto

 Atto of Pistoia

 Atto of Vercelli

 St. Attracta

 Divine Attributes

 Achaicus

 Attrition

 Attuda

 Jean-Michel-d'Astorg Aubarède

 Jean-Antoine d'Aubermont

 Joseph Aubery

 François Hédelin, Abbé d'Aubignac

 Pierre d'Aubusson

 Archdiocese of Auch

 Diocese of Auckland

 Auctorem Fidei

 Achaz

 Pontifical Audiences

 Giovanni Battista Audiffredi

 J. M. Vincent Audin

 Guglielmo Audisio

 Auditor

 Audran

 Leopold Auenbrugger

 Jobst Bernhard von Aufsees

 Edmond Auger

 Augilæ

 Lucas d'Achéry

 Diocese of Augsburg

 Synods of Augsburg

 Augusta

 Augustin von Alfeld

 Rule of Saint Augustine

 St. Augustine of Canterbury

 St. Augustine of Hippo

 Teaching of St. Augustine of Hippo

 Works of St. Augustine of Hippo

 Augustinians of the Assumption

 Antonius Augustinus

 Augustinus-Verein

 Achiacharus

 Augustopolis

 Augustus

 Aumbry

 St. Aunarius

 Aurea

 Aurelian

 Aureliopolis

 Aurelius

 Marcus Aurelius Antoninus

 Petrus Aureoli

 Achimaas

 Auriesville

 Giovanni Aurispa

 Aurora Lucis Rutilat

 Ausculta Fili

 Decimus Magnus Ausonius

 John Austin

 Australia

 St. Austrebertha

 St. Austremonius

 Austro-Hungarian Monarchy

 Achimelech

 Authentic

 Authenticity of the Bible

 Civil Authority

 Authorized Version

 Autocephali

 Autos Sacramentales

 Ambrose Autpert

 Joseph Autran

 Diocese of Autun

 Auxentius

 Achitopel

 Councils of Auxerre

 Auxiliary Bishop

 Auxilius of Naples

 Ava

 Nicola Avancini

 Avarice

 Avatār

 Pierre du Bois, Baron d'Avaugour

 Ave Maris Stella

 Ave Regina

 Diocese of Achonry

 Diocese of Avellino

 Avempace

 Fernando Avendano

 Averroes

 Diocese of Aversa

 Avesta

 Theological Aspects of Avesta

 Avicebron

 Avicenna

 Avignon

 Achor Valley

 University of Avignon

 Diocese of Avila

 Francisco de Avila

 Sancho de Avila

 St. Avitus

 Order of Aviz

 Council of Avranches

 Philippe Avril

 Axum

 Diocese of Ayacucho

 Achrida

 Fray Francisco de Ayeta

 Lucas Vásquez de Ayllón

 James Ambrose Dominic Aylward

 Aymará

 Aymeric of Piacenza

 Féliz de Azara

 Aristaces Azaria

 Brother Azarias

 Luiz de Azevedo

 Juan Azor

 Johann Heinrich Achterfeldt

 Azores

 Azotus

 Aztecs

 Azymes

 Azymites

 Theodore William Achtermann

 Valens Acidalius

 Diocese of Aci-Reale

 Leopold Ackermann

 Acmonia

 Acoemetae

 Acolouthia

 Acolyte

 Joaquín Acosta

 José de Acosta

 Diocese of Acquapendente

 Acquaviva

 Claudius Acquaviva

 Diocese of Acqui

 Acre

 Acrostic

 Acta Pilati

 Acta Sanctæ Sedis

 Acta Sanctorum Hiberniæ

 Acta Triadis Thaumaturgæ

 Act of Settlement (Irish)

 Charles Januarius Acton

 John Acton

 John Emerich Edward Dalberg Acton, Baron Acton

 John Francis Edward Acton

 Canonical Acts

 Human Acts

 Indifferent Acts

 Acts of the Apostles

 Acts of Roman Congregations

 Actus et Potentia

 Actus primus

 Actus Purus

 Acuas

 St. Adalard

 Adalbert

 Adalbert I

 St. Adalbert (of Bohemia)

 St. Adalbert (of Germany)

 Ad Apostolicae Dignitatis Apicem

 Ad Limina Apostolorum

 Ad Sanctam Beati Petri Sedem

 Ad Universalis Ecclesiae

 Adam

 Adam in Early Christian Liturgy and Literature

 Books of Adam

 Adam of Bremen

 Adam of Fulda

 Adam of Murimuth

 Adam of Perseigne

 Adam of St. Victor

 Adam of Usk

 John Adam

 Nicholas Adam

 Adam Scotus

 Andrea Adami da Bolsena

 Adamites

 St. Adamnan

 James Adams

 Ven. John Adams

 Diocese of Adana

 Adar

 Ferdinando d'Adda

 Addas

 Liturgy of Addeus and Maris

 Ecclesiastical Addresses

 Archdiocese of Adelaide

 St. Adelaide, Abbess

 St. Adelaide (Adelheid)

 John Placid Adelham

 Adelmann

 Adelophagi

 Vicariate Apostolic of Aden

 Adeodatus

 Pope St. Adeodatus

 Adeste Fideles

 Adjuration

 Administrator

 Administrator (of Ecclesiastical Property)

 Canonical Admonitions

 Admont

 St. Ado of Vienne

 Adonai

 Adonias

 Adoption

 Canonical Adoption

 Supernatural Adoption

 Adoptionism

 Adoration

 Perpetual Adoration

 Francis Adorno

 Adoro Te Devote

 Diocese of Adria

 Pope Adrian I

 Pope Adrian II

 Pope St. Adrian III

 Pope Adrian IV

 Pope Adrian V

 Pope Adrian VI

 St. Adrian of Canterbury

 Adrian of Castello

 Adrianople

 Christian Kruik van Adrichem

 Adso

 Diego Francisco Aduarte

 Adullam

 Adulteration of Food

 Adultery

 Advent

 Adventists

 Book of Advertisements

 Advocates of Roman Congregations

 Advocates of St. Peter

 Advocatus Diaboli

 Advocatus Ecclesiæ

 Advowson

 Adytum

 St. Aedan of Ferns

 Aedh of Kildare

 Bl. Aegidius of Assisi

 Ægidius of Viterbo

 Aelfric, Abbot of Eynsham

 Ælnoth

 St. Ælred

 Æneas of Gaza

 St. Aengus (the Culdee)

 Ænon

 Æons

 Aër

 Aërius of Pontus

 Æsthetics

 Æterni Patris (Pius IX)

 Æterni Patris (Leo XIII)

 Aëtius

 Affinity (in the Bible)

 Affinity (in Canon Law)

 Affirmation

 Afflighem

 Denis Auguste Affre

 St. Afra

 Africa

 Early African Church

 African Liturgy

 African Synods

 Agabus

 Agape

 Agapetae

 Agapetus

 Pope St. Agapetus I

 Pope Agapetus II

 William Seth Agar

 St. Agatha

 Agathangelus

 Agathias

 Pope St. Agatho

 Agaunum

 Agostini Agazzari

 Council of Agde

 Canonical Age

 Age of Reason

 Diocese of Agen

 Agents of Roman Congregations

 Aggeus (Haggai)

 Unjust Aggressor

 Raymond d'Agiles

 St. Agilulfus

 Agios O Theos

 Giuseppe Agnelli

 Fra Guglielmo Agnelli

 Bl. Agnellus of Pisa

 Andreas Agnellus of Ravenna

 St. Agnes of Assisi

 Bl. Agnes of Bohemia

 St. Agnes of Montepulciano

 St. Agnes of Rome

 Maria Gaetana Agnesi

 Agnetz

 Agnoetae

 Agnosticism

 Agnus Dei

 Agnus Dei (in Liturgy)

 Agonistici

 Agony of Christ

 Paolo Agostini

 Bl. Agostino Novello

 Charles Constance César Joseph Matthieu d'Agoult

 Archdiocese of Agra

 Agram

 Agrapha

 Agrarianism

 Maria de Agreda

 Agria

 St. Agricius

 Alexander Agricola

 George Agricola

 Rudolph Agricola

 Heinrich Cornelius Agrippa of Nettesheim

 Agrippinus

 Diocese of Aguas Calientes

 Joseph Saenz de Aguirre

 Ahicam

 Ahriman and Ormuzd

 Johann Caspar Aiblinger

 Gregor Aichinger

 St. Aidan of Lindisfarne

 Duchess of Aiguillon

 Mary Aikenhead

 St. Ailbe

 St. Aileran

 Family of d'Ailleboust

 Pierre d'Ailly

 Mateo Aimerich

 Diocese of Aire

 Giacomo Maria Airoli

 Aisle

 Aistulph

 Archdiocese of Aix

 Councils of Aix-en-Provence

 Diocese of Ajaccio

 Akhmin

 Michael and Nicetas Akominatos

 Alabama

 Alabanda

 Alabaster

 Diocese of Alagoas

 Pietro Alagona

 Alain de l'Isle

 Alalis

 Lucas Alaman

 Niccolò Alamanni

 Alan of Tewkesbury

 Alan of Walsingham

 Alanus de Rupe

 Alaska

 Diocese of Alatri

 Alb

 Diocese of Alba Pompeia

 St. Alban

 Albanenses

 Albania

 Albani

 Albano

 Diocese of Albany

 Diocese of Albenga

 Niccolo Albergati

 Alberic of Monte Cassino

 Alberic of Ostia

 Albero de Montreuil

 Giulio Alberoni

 Albert

 Albert II

 Bl. Albert

 St. Albert

 Bl. Albert Berdini of Sarteano

 Albert of Aachen

 Albert of Brandenburg

 Albert of Castile

 Albert of Stade

 Leandro Alberti

 Leone Battista Alberti

 Nicolò Albertini

 John Baptist Albertrandi

 Bl. Albertus Magnus

 Archdiocese of Albi

 Council of Albi

 Juan de Albi

 Sigismund Albicus

 Albigenses

 Albinus

 Johann G. Albrechtsberger

 Albright Brethren

 Afonzo de Albuquerque

 University of Alcalá

 Military Order of Alcántara

 Antonio de Alcedo

 Alchemy

 St. Alcmund

 Andrea Alciati

 Alcimus

 John Alcock

 Alcoholism

 Alcuin

 St. Aldegundis

 Aldersbach

 Aldfrith

 St. Aldhelm

 St. Aldric

 Ulissi Aldrovandi

 Leonard Alea

 Phillipe Alegambe

 Francisco Xavier Alegre

 Joseph Sadoc Alemany

 Giulio Alenio

 Archdiocese of Aleppo

 Diocese of Ales and Terralba

 Diocese of Alessandria della Paglia

 Galeazzo Alessi

 Diocese of Alessio

 Alexander

 Alexander (Early Bishops)

 Pope St. Alexander I

 Pope Alexander II

 Pope Alexander III

 Pope Alexander IV

 Pope Alexander V

 Pope Alexander VI

 Pope Alexander VII

 Pope Alexander VIII

 St. Alexander

 St. Alexander (II)

 St. Alexander (of Alexandria)

 Bl. Alexander Briant

 Alexander Natalis

 Alexander of Abonoteichos

 Alexander of Hales

 Alexander of Lycopolis

 Bl. Alexander Sauli

 Dom Jacques Alexandre

 Alexandria

 Councils of Alexandria

 Church of Alexandria

 Diocese of Alexandria

 Alexandrian Library

 Alexandrine Liturgy

 Alexian Nuns

 Alexians

 St. Alexis Falconieri

 St. Alexius

 Count Vittorio Alfieri

 Pietro Alfieri

 Alfonso de Zamora

 Alfonso of Burgos

 Michael Alford

 Alfred the Great

 St. Alfrida

 St. Alfwold

 Alger of Liége

 Diocese of Alghero

 Archdiocese of Algiers

 Algonquins

 Diocese of Alife

 Alimentation

 Alimony

 Aliturgical Days

 All Hallows College

 All Saints

 All Souls' Day

 Allah

 Diocese of Allahabad

 Paul Allard

 Leo Allatius

 Joseph Allegranza

 Antonio Allegri

 Gregorio Allegri

 Alleluia

 Jean Allemand

 Edward Patrick Allen

 Frances Allen

 George Allen

 John Allen (I)

 John Allen (II)

 William Allen

 August Allerstein

 Thomas William Allies

 Joseph Franz Allioli

 William Allison

 Allocution

 Allori

 William Allot

 Claude Allouez

 Alma

 Alma Redemptoris Mater

 Diego de Almagro

 John Almeida

 Diocese of Almeria

 Camillo Almici

 Ven. John Almond

 John Almond

 Oliver Almond

 Alms and Almsgiving

 St. Alnoth

 Alogi

 St. Aloysius Gonzaga

 A and Ω

 Alpha and Omega (in Jewish Theology)

 Christian Use of the Alphabet

 St. Alphonsus Liguori

 St. Alphonsus Rodriguez

 Prospero Alpini

 Alsace-Lorraine

 Diego Francisco Altamirano

 Altamura and Acquaviva

 Altar (in Liturgy)

 Altar (in the Greek Church)

 Altar (in Scripture)

 History of the Christian Altar

 Bl. Altmann

 St. Alto

 Diocese of Alton

 Diocese of Altoona

 Altruism

 Alumnus

 Niccolò Alunno

 Fernando Alvarez de Toledo, Duke of Alva

 Pedro d'Alva y Astorga

 Alonzo de Alvarado

 Fray Francisco de Alvarado

 Pedro de Alvarado

 Balthazar Alvarez

 Diego Alvarez

 Manoel Alvarez

 Alvarez de Paz

 St. Alypius

 José Antonio Alzate

 Johann Baptist Alzog

 Ama

 Giovanni Antonio Amadeo

 Dioceses of Amadia and Akra

 Amalarius of Metz

 St. Amalberga (1)

 St. Amalberga (2)

 Amalec

 Archdiocese of Amalfi

 Amalricians

 Amalricus Augerii

 St. Amandus

 Amasia

 Amastris

 Thaddeus Amat

 Amathus

 Diocese of Amazones

 Peter Ambarach

 Ambition

 Ambo

 Ambo (in the Russian and Greek Church)

 George d'Amboise

 Our Lady of Ambronay

 August Wilhelm Ambros

 St. Ambrose

 St. Ambrose of Camaldoli

 Bl. Ambrose of Sienna

 Ambrosian Basilica

 Ambrosian Chant

 Ambrosian Hymnography

 Ambrosian Library

 Ambrosian Liturgy and Rite

 Ambrosians

 Ambrosiaster

 Ambulatory

 Diocese of Amelia

 Denis Amelote

 Amen

 Amende Honorable

 Veit Amerbach

 America

 Pre-Columbian Discovery of America

 American College in Rome

 American College at Louvain

 South American College

 American Protective Association

 Francis Kerril Amherst

 Ven. John Amias

 Amice

 Antonio Amico

 Francesco Amico

 Diocese of Amida

 Diocese of Amiens

 Joseph Maria Amiot

 Amisus

 Daniel Ammen

 St. Ammon

 Ammon

 Ammonian Sections

 Ammonites

 Amorbach

 Amorios

 Amorrhites

 Eusebius Amort

 Amos

 Amovibility

 Vicariate Apostolic of Amoy

 André Marie Ampère

 Amphilochius of Iconium

 Amphilochius of Sida

 Amphoræ

 Abbey of Ampleforth

 Ampullæ

 Diocese of Ampurias

 Amra

 Amrah

 Amraphel

 Amsterdam

 Amulet

 Use and Abuse of Amulets

 Amyclae

 Jacques Amyot

 Anabaptists

 Pope St. Anacletus

 Anacletus II

 Anæsthesia

 Diocese of Anagni

 Analogy

 Analysis

 Anaphora

 Anarchy

 St. Anastasia

 Anastasiopolis

 St. Anastasius (1)

 Pope St. Anastasius I

 Pope Anastasius II

 Pope Anastasius III

 Pope Anastasius IV

 St. Anastasius (2)

 St. Anastasius Sinaita

 Anathema

 Anathoth

 St. Anatolia

 St. Anatolius (1)

 St. Anatolius (2)

 Anatomy

 Anazarbus

 Pedro de Añazco

 Joseph Anchieta

 Anchor

 Anchorites

 Ancient of Days

 Ancilla Dei

 Ciriaco d'Ancona

 Diocese of Ancona and Umana

 Ancren Riwle

 Ancyra

 Councils of Ancyra

 Andalusia

 William Henry Anderdon

 Anthony Maria Anderledy

 Henry James Anderson

 Lionel Albert Anderson

 Patrick Anderson

 James Anderton

 Ven. Robert Anderton

 Roger Anderton

 Thomas Anderton

 Heinrich Bernhard, Freiherr von Andlaw

 Ven. William Andleby

 Alonso Andrada

 Antonio de Andrada

 Diego Andrada de Payva

 Bernard André

 Yves Marie André

 Giovanni d'Andrea

 Bl. Andrea Dotti

 Andrea Pisano

 Andreas of Ratisbon

 Felix de Andreis

 Juan Andres

 St. Andrew (1)

 St. Andrew (2)

 St. Andrew Avellino

 Bl. Andrew Bobola

 St. Andrew Corsini

 Andrew of Caesarea

 St. Andrew of Crete

 Andrew of Lonjumeau

 Andrew of Rhodes

 St. Andrew the Scot

 William Eusebius Andrews

 Diocese of Andria

 Anemurium

 Felice Anerio

 Giovanni Francesco Anerio

 Filippo Anfossi

 Ange de Saint Joseph

 Ange de Sainte Rosalie

 Angel

 St. Angela Merici

 Bl. Angela of Foligno

 Francesco degli Angeli

 Girolamo degli Angeli

 Angelicals

 Fra Angelico

 Bl. Angelo Carletti di Chivasso

 Angelo Clareno da Cingoli

 Early Christian Representations of Angels

 Angels of the Churches

 Angelus

 Angelus Bell

 Angelus Silesius

 Anger

 Diocese of Angers

 University of Angers

 Notre Dame des Anges

 St. Angilbert

 Francesco Angiolini

 Priory of Anglesea

 Anglican Orders

 Anglicanism

 Timothy Warren Anglin

 Anglo-Saxon Church

 Anglona-Tursi

 Angola and Congo

 Diocese of Angora

 Diocese of Angoulême

 Diocese of Angra

 Pedro Angulo

 Vicariate Apostolic of Anhalt

 Pope St. Anicetus

 College and Church of the Anima (in Rome)

 Anima Christi

 Animals in Christian Art

 Animals in the Bible

 Animism

 Giovanni Animuccia

 Anise

 Anna

 Anna Comnena

 Ecclesiastical Annals

 Annas

 François Annat

 Annates

 St. Anne

 Sainte Anne d'Auray

 Sainte Anne de Beaupré

 Diocese of Annecy

 Joseph Annegarn

 Annibale d'Annibaldi

 Giuseppe d'Annibale

 Annius of Viterbo

 St. Anno

 Annunciation of the Blessed Virgin Mary

 Feast of the Annunciation of the Blessed Virgin Mary

 Orders of the Annunciation

 Louis-Pierre Anquetil

 Casto Innocenzio Ansaldi

 Giordano Ansaloni

 St. Anschar

 Councils of Anse

 Ansegisus

 St. Ansegisus

 St. Anselm (1)

 St. Anselm (2)

 Anselm of Laon

 Anselm of Liège

 St. Anselm of Lucca, the Younger

 Antoine Anselme

 Reyer Anslo

 Thomas Chisholm Anstey

 Antediluvians

 Pope St. Anterus

 Joseph Anthelmi

 Anthemius

 St. Anthony

 Orders of Saint Anthony

 St. Anthony of Padua

 Anthony of Sienna

 Anthony of the Mother of God

 Anthropomorphism

 Antichrist

 Antidicomarianites

 Antidoron

 Diocese of Antigonish

 Antimensium

 Antinoe

 Antinomianism

 Church of Antioch

 Antioch

 Antiochene Liturgy

 Antiochus of Palestine

 Antipater of Bostra

 Antipatris

 Antiphellos

 Antiphon

 Antiphon (in the Greek Church)

 Antiphon (in Greek Liturgy)

 Antiphonary

 Gregorian Antiphonary

 Antipodes

 Antipope

 Archdiocese of Antivari

 Vicariate Apostolic of Antofogaste

 Paul Gabriel Antoine

 Anton Ulrich

 Giacomo Antonelli

 Leonardo Antonelli

 Nicolò Maria Antonelli

 Giovanni Antoniano

 Silvio Antoniano

 Charles Antoniewicz

 St. Antoninus

 Antoninus Pius

 St. Antonio Maria Zaccaria

 Maria Antonio of Vicenza

 Antonius

 Franz Joseph Antony

 Antwerp

 Fray Domingo de la Anunciación

 Fray Juan de la Anunciación

 Diocese of Aosta

 Apaches

 Apameia

 Antonio Aparisi y Guijarro

 Apelles

 St. Aphian

 Aphraates

 Apiarius of Sicca

 Apocalypse

 Apocatastasis

 Apocrisiarius

 Apocrypha

 Apodosis

 Apollinarianism

 St. Apollinaris (1)

 St. Apollinaris (2)

 Apollinaris (the Elder)

 St. Apollinaris Claudius

 St. Apollonia

 Apollonius of Ephesus

 Apologetics

 Apolysis

 Apolytikion

 Apophthegmata Patrum

 Ferrante Aporti

 Apostasy

 Apostle (in Liturgy)

 Apostle Spoons

 Apostles

 Apostles' Creed

 Twelve Apostles of Erin

 Apostleship of Prayer

 Apostolic Camera

 Apostolic Churches

 Apostolic Church-Ordinance

 Apostolic Constitutions

 Apostolic Fathers

 Apostolic Letters

 Apostolic Majesty

 Apostolic See

 Apostolic Succession

 Apostolic Union of Secular Priests

 Apostolicae Curae

 Apostolicae Sedis Moderationi

 Apostolicæ Servitutis

 Apostolici

 Apostolici Ministerii

 Apostolici Regiminis

 Apostolicity

 Apostolicum Pascendi Munus

 Apotactics

 Apotheosis

 Apparitor

 Appeal as from an abuse

 Appeals

 Appetite

 Approbation

 Appropriation

 Apse

 Apse Chapel

 Apsidiole

 Council of Apt

 Aquarians

 Archdiocese of Aquila

 Aquila and Priscilla

 Aquileia

 Councils of Aquileia

 Diocese of Aquino, Sora, and Pontecorvo

 Arabia

 Vicariate Apostolic of Arabia

 Councils of Arabia

 Arabian School of Philosophy

 Arabici

 Arabissus

 Arad

 Monastic School of Aran

 Council of Aranda

 Philip Aranda

 Arason Jón

 Arator

 Prefecture Apostolic of Araucania

 Araucanians

 Antonio de Araujo

 Francisco de Araujo

 Arawaks

 Ignacio de Arbieto

 Arbitration

 St. Arbogast

 Abbey of Arbroath

 Missal of Arbuthnott

 Arca

 Our Lady of Arcachon

 Jacob Arcadelt

 Arcadiopolis

 Arcae

 Arcanum

 Arch

 Commission of Sacred Archæology

 Archange de Lyon

 Archbishop

 Archconfraternity

 Archdeacon

 Richard Archdeacon

 Archdiocese

 Archelais

 James Archer

 Court of Arches

 Archiereus

 Archimandrite

 Filippo Archinto

 Ecclesiastical Archives

 Archontics

 Archpriest

 Arcosolium

 Arculf

 Diocese of Ardagh

 Ardbraccan

 Priory of Ardchattan

 Edward Arden

 Notre Dame des Ardilliers

 Prince Charles d'Aremberg

 Areopagus

 Areopolis

 Diocese of Arequipa

 Arethas of Caesarea

 Arethusa

 Faustino Arévalo

 Rodríguez Sanchez de Arévalo

 Diocese of Arezzo

 Pierre de Voyer d'Argenson

 Argentine Republic

 Charles du Plessis d'Argentré

 Argos

 Luis Antonio Argüello

 Diocese of Argyll and the Isles

 John Argyropulos

 St. Arialdo

 Arianism

 Diocese of Ariano

 Francis Arias

 Pedro Arias de Avila

 Benedictus Arias Montanus

 Ariassus

 Aribo

 Arindela

 Ludovico Ariosto

 Aristeas

 Aristides

 Aristotle

 Arius

 Arizona

 Ark

 Arkansas

 Fray José Arlegui

 Synods of Arles

 Spanish Armada

 Archdiocese of Armagh

 Book of Armagh

 School of Armagh

 Georges d'Armagnac

 Mariano Armellino

 Armenia

 Armenierstadt

 Fray Nicolás Armentia

 Diocese of Armidale

 Arminianism

 Arnauld

 Thomas Augustine Arne

 Arni Thorlaksson

 Arnobius

 Arnold

 Arnold of Brescia

 Alberto Arnoldi

 Bartholomäus Arnoldi

 Arnolfo di Cambio

 Peter Joseph Arnoudt

 Veit Arnpeck

 Arnulf of Bavaria

 Arnulf of Lisieux

 St. Arnulf of Metz

St. Augustine of Hippo

(See also WORKS OF SAINT AUGUSTINE and TEACHING OF SAINT AUGUSTINE.)

The great St. Augustine's life is unfolded to us in documents of unrivaled richness, and of no great character of ancient times have we information comparable to that contained in the "Confessions", which relate the touching story of his soul, the "Retractations," which give the history of his mind, and the "Life of Augustine," written by his friend Possidius, telling of the saint's apostolate.

We will confine ourselves to sketching the three periods of this great life: (1) the young wanderer's gradual return to the Faith; (2) the doctrinal development of the Christian philosopher to the time of his episcopate; and (3) the full development of his activities upon the Episcopal throne of Hippo.

From his birth to his conversion (354-386)

Augustine was born at Tagaste on 13 November, 354. Tagaste, now Souk-Ahras, about 60 miles from Bona (ancient Hippo-Regius), was at that time a small free city of proconsular Numidia which had recently been converted from Donatism. Although eminently respectable, his family was not rich, and his father, Patricius, one of the curiales of the city, was still a pagan. However, the admirable virtues that made Monica the ideal of Christian mothers at length brought her husband the grace of baptism and of a holy death, about the year 371.

Augustine received a Christian education. His mother had him signed with the cross and enrolled among the catechumens. Once, when very ill, he asked for baptism, but, all danger being soon passed, he deferred receiving the sacrament, thus yielding to a deplorable custom of the times. His association with "men of prayer" left three great ideas deeply engraven upon his soul: a Divine Providence, the future life with terrible sanctions, and, above all, Christ the Saviour. "From my tenderest infancy, I had in a manner sucked with my mother's milk that name of my Saviour, Thy Son; I kept it in the recesses of my heart; and all that presented itself to me without that Divine Name, though it might be elegant, well written, and even replete with truth, did not altogether carry me away" (Confessions I.4).

But a great intellectual and moral crisis stifled for a time all these Christian sentiments. The heart was the first point of attack. Patricius, proud of his son's success in the schools of Tagaste and Madaura determined to send him to Carthage to prepare for a forensic career. But, unfortunately, it required several months to collect the necessary means, and Augustine had to spend his sixteenth year at Tagaste in an idleness which was fatal to his virtue; he gave himself up to pleasure with all the vehemence of an ardent nature. At first he prayed, but without the sincere desire of being heard, and when he reached Carthage, towards the end of the year 370, every circumstance tended to draw him from his true course: the many seductions of the great city that was still half pagan, the licentiousness of other students, the theatres, the intoxication of his literary success, and a proud desire always to be first, even in evil. Before long he was obliged to confess to Monica that he had formed a sinful liaison with the person who bore him a son (372), "the son of his sin" — an entanglement from which he only delivered himself at Milan after fifteen years of its thralldom.

Two extremes are to be avoided in the appreciation of this crisis. Some, like Mommsen, misled perhaps by the tone of grief in the "Confessions", have exaggerated it: in the "RealencyklopÄdie" (3d ed., II, 268) Loofs reproves Mommsen on this score, and yet he himself is too lenient towards Augustine, when he claims that in those days, the Church permitted concubinage. The "Confessions" alone prove that Loofs did not understand the 17th canon of Toledo. However, it may be said that, even in his fall, Augustine maintained a certain dignity and felt a compunction which does him honour, and that, from the age of nineteen, he had a genuine desire to break the chain. In fact, in 373, an entirely new inclination manifested itself in his life, brought about by the reading Cicero's "Hortensius" whence he imbibed a love of the wisdom which Cicero so eloquently praises. Thenceforward Augustine looked upon rhetoric merely as a profession; his heart was in philosophy.

Unfortunately, his faith, as well as his morals, was to pass though a terrible crisis. In this same year, 373, Augustine and his friend Honoratus fell into the snares of the Manichaeans. It seems strange that so great a mind should have been victimized by Oriental vapourings, synthesized by the Persian Mani (215-276) into coarse, material dualism, and introduced into Africa scarcely fifty years previously. Augustine himself tells us that he was enticed by the promises of a free philosophy unbridled by faith; by the boasts of the Manichaeans, who claimed to have discovered contradictions in Holy Writ; and, above all, by the hope of finding in their doctrine a scientific explanation of nature and its most mysterious phenomena. Augustine's inquiring mind was enthusiastic for the natural sciences, and the Manichaeans declared that nature withheld no secrets from Faustus, their doctor. Moreover, being tortured by the problem of the origin of evil, Augustine, in default of solving it, acknowledged a conflict of two principles. And then, again, there was a very powerful charm in the moral irresponsibility resulting from a doctrine which denied liberty and attributed the commission of crime to a foreign principle.

Once won over to this sect, Augustine devoted himself to it with all the ardour of his character; he read all its books, adopted and defended all its opinions. His furious proselytism drew into error his friend Alypius and Romanianus, his Maecenas of Tagaste, the friend of his father who was defraying the expenses of Augustine's studies. It was during this Manichaean period that Augustine's literary faculties reached their full development, and he was still a student at Carthage when he embraced error.

His studies ended, he should in due course have entered the forum litigiosum, but he preferred the career of letters, and Possidius tells us that he returned to Tagaste to "teach grammar." The young professor captivated his pupils, one of whom, Alypius, hardly younger than his master, loath to leave him after following him into error, was afterwards baptized with him at Milan, eventually becoming Bishop of Tagaste, his native city. But Monica deeply deplored Augustine's heresy and would not have received him into her home or at her table but for the advice of a saintly bishop, who declared that "the son of so many tears could not perish." Soon afterwards Augustine went to Carthage, where he continued to teach rhetoric. His talents shone to even better advantage on this wider stage, and by an indefatigable pursuit of the liberal arts his intellect attained its full maturity. Having taken part in a poetic tournament, he carried off the prize, and the Proconsul Vindicianus publicly conferred upon him the corona agonistica.

It was at this moment of literary intoxication, when he had just completed his first work on aesthetics (now lost) that he began to repudiate Manichaeism. Even when Augustine was in his first fervour, the teachings of Mani had been far from quieting his restlessness, and although he has been accused of becoming a priest of the sect, he was never initiated or numbered among the "elect," but remained an "auditor" the lowest degree in the hierarchy. He himself gives the reason for his disenchantment. First of all there was the fearful depravity of Manichaean philosophy — "They destroy everything and build up nothing"; then, the dreadful immorality in contrast with their affectation of virtue; the feebleness of their arguments in controversy with the Catholics, to whose Scriptural arguments their only reply was: "The Scriptures have been falsified." But, worse than all, he did not find science among them — science in the modern sense of the word — that knowledge of nature and its laws which they had promised him. When he questioned them concerning the movements of the stars, none of them could answer him. "Wait for Faustus," they said, "he will explain everything to you." Faustus of Mileve, the celebrated Manichaean bishop, at last came to Carthage; Augustine visited and questioned him, and discovered in his responses the vulgar rhetorician, the utter stranger to all scientific culture. The spell was broken, and, although Augustine did not immediately abandon the sect, his mind rejected Manichaean doctrines. The illusion had lasted nine years.

But the religious crisis of this great soul was only to be resolved in Italy, under the influence of Ambrose. In 383 Augustine, at the age of twenty-nine, yielded to the irresistible attraction which Italy had for him, but his mother suspected his departure and was so reluctant to be separated from him that he resorted to a subterfuge and embarked under cover of the night. He had only just arrived in Rome when he was taken seriously ill; upon recovering he opened a school of rhetoric, but, disgusted by the tricks of his pupils, who shamelessly defrauded him of their tuition fees, he applied for a vacant professorship at Milan, obtained it, and was accepted by the prefect, Symmachus. Having visited Bishop Ambrose, the fascination of that saint's kindness induced him to become a regular attendant at his preachings.

However, before embracing the Faith, Augustine underwent a three years' struggle during which his mind passed through several distinct phases. At first he turned towards the philosophy of the Academics, with its pessimistic scepticism; then neo-Platonic philosophy inspired him with genuine enthusiasm. At Milan he had scarcely read certain works of Plato and, more especially, of Plotinus, before the hope of finding the truth dawned upon him. Once more he began to dream that he and his friends might lead a life dedicated to the search for it, a life purged of all vulgar aspirations after honours, wealth, or pleasure, and with celibacy for its rule (Confessions VI). But it was only a dream; his passions still enslaved him.

Monica, who had joined her son at Milan, prevailed upon him to become betrothed, but his affianced bride was too young, and although Augustine dismissed the mother of Adeodatus, her place was soon filled by another. Thus did he pass through one last period of struggle and anguish. Finally, through the reading of the Holy Scripture light penetrated his mind. Soon he possessed the certainty that Jesus Christ is the only way to truth and salvation. After that resistance came only from the heart. An interview with Simplicianus, the future successor of St. Ambrose, who told Augustine the story of the conversion of the celebrated neo-Platonic rhetorician, Victorinus (Confessions VIII.1, VIII.2), prepared the way for the grand stroke of grace which, at the age of thirty-three, smote him to the ground in the garden at Milan (September, 386). A few days later Augustine, being ill, took advantage of the autumn holidays and, resigning his professorship, went with Monica, Adeodatus, and his friends to Cassisiacum, the country estate of Verecundus, there to devote himself to the pursuit of true philosophy which, for him, was now inseparable from Christianity.

From his conversion to his episcopate (386-395)

Augustine gradually became acquainted with Christian doctrine, and in his mind the fusion of Platonic philosophy with revealed dogmas was taking place. The law that governed this change of thought has of late years been frequently misconstrued; it is sufficiently important to be precisely defined. The solitude of Cassisiacum realized a long-cherished dream. In his books "Against the Academics," Augustine has described the ideal serenity of this existence, enlivened only by the passion for truth. He completed the education of his young friends, now by literary readings in common, now by philosophical conferences to which he sometimes invited Monica, and the accounts of which, compiled by a secretary, have supplied the foundation of the "Dialogues." Licentius, in his "Letters," would later on recall these delightful philosophical mornings and evenings, at which Augustine was wont to evolve the most elevating discussions from the most commonplace incidents. The favourite topics at their conferences were truth, certainty (Against the Academics), true happiness in philosophy (On a Happy Life), the Providential order of the world and the problem of evil (On Order) and finally God and the soul (Soliloquies, On the Immortality of the Soul).

Here arises the curious question propounded modern critics: Was Augustine a Christian when wrote these "Dialogues" at Cassisiacum? Until now no one had doubted it; historians, relying upon the "Confessions", had all believed that Augustine's retirement to the villa had for its twofold object the improvement of his health and his preparation for baptism. But certain critics nowadays claim to have discovered a radical opposition between the philosophical "Dialogues" composed in this retirement and the state of soul described in the "Confessions". According to Harnack, in writing the "Confessions" Augustine must have projected upon the recluse of 386 the sentiments of the bishop of 400. Others go farther and maintain that the recluse of the Milanese villa could not have been at heart a Christian, but a Platonist; and that the scene in the garden was a conversion not to Christianity, but to philosophy, the genuinely Christian phase beginning only in 390.

But this interpretation of the "Dialogues" cannot withstand the test of facts and texts. It is admitted that Augustine received baptism at Easter, 387; and who could suppose that it was for him a meaningless ceremony? So too, how can it be admitted that the scene in the garden, the example of the recluses, the reading of St. Paul, the conversion of Victorinus, Augustine's ecstasies in reading the Psalms with Monica were all invented after the fact? Again, as it was in 388 that Augustine wrote his beautiful apology "On the Holiness of the Catholic Church," how is it conceivable that he was not yet a Christian at that date? To settle the argument, however, it is only necessary to read the "Dialogues" themselves. They are certainly a purely philosophical work — a work of youth, too, not without some pretension, as Augustine ingenuously acknowledges (Confessions IX.4); nevertheless, they contain the entire history of his Christian formation. As early as 386, the first work written at Cassisiacum reveals to us the great underlying motive of his researches. The object of his philosophy is to give authority the support of reason, and "for him the great authority, that which dominates all others and from which he never wished to deviate, is the authority of Christ"; and if he loves the Platonists it is because he counts on finding among them interpretations always in harmony with his faith (Against the Academics, III, c. x). To be sure such confidence was excessive, but it remains evident that in these "Dialogues" it is a Christian, and not a Platonist, that speaks. He reveals to us the intimate details of his conversion, the argument that convinced him (the life and conquests of the Apostles), his progress in the Faith at the school of St. Paul (ibid., II, ii), his delightful conferences with his friends on the Divinity of Jesus Christ, the wonderful transformations worked in his soul by faith, even to that victory of his over the intellectual pride which his Platonic studies had aroused in him (On The Happy Life, I, ii), and at last the gradual calming of his passions and the great resolution to choose wisdom for his only spouse (Soliloquies, I, x).

It is now easy to appreciate at its true value the influence of neo-Platonism upon the mind of the great African Doctor. It would be impossible for anyone who has read the works of St. Augustine to deny the existence of this influence. However, it would be a great exaggeration of this influence to pretend that it at any time sacrificed the Gospel to Plato. The same learned critic thus wisely concludes his study: "So long, therefore, as his philosophy agrees with his religious doctrines, St. Augustine is frankly neo-Platonist; as soon as a contradiction arises, he never hesitates to subordinate his philosophy to religion, reason to faith. He was, first of all, a Christian; the philosophical questions that occupied his mind constantly found themselves more and more relegated to the background" (op. cit., 155). But the method was a dangerous one; in thus seeking harmony between the two doctrines he thought too easily to find Christianity in Plato, or Platonism in the Gospel. More than once, in his "Retractations" and elsewhere, he acknowledges that he has not always shunned this danger. Thus he had imagined that in Platonism he discovered the entire doctrine of the Word and the whole prologue of St. John. He likewise disavowed a good number of neo-Platonic theories which had at first misled him — the cosmological thesis of the universal soul, which makes the world one immense animal — the Platonic doubts upon that grave question: Is there a single soul for all or a distinct soul for each? But on the other hand, he had always reproached the Platonists, as Schaff very properly remarks (Saint Augustine, New York, 1886, p. 51), with being ignorant of, or rejecting, the fundamental points of Christianity: "first, the great mystery, the Word made flesh; and then love, resting on the basis of humility." They also ignore grace, he says, giving sublime precepts of morality without any help towards realizing them.

It was this Divine grace that Augustine sought in Christian baptism. Towards the beginning of Lent, 387, he went to Milan and, with Adeodatus and Alypius, took his place among the competentes, being baptized by Ambrose on Easter Day, or at least during Eastertide. The tradition maintaining that the Te Deum was sung on that occasion by the bishop and the neophyte alternately is groundless. Nevertheless this legend is certainly expressive of the joy of the Church upon receiving as her son him who was to be her most illustrious doctor. It was at this time that Augustine, Alypius, and Evodius resolved to retire into solitude in Africa. Augustine undoubtedly remained at Milan until towards autumn, continuing his works: "On the Immortality of the Soul" and "On Music." In the autumn of 387, he was about to embark at Ostia, when Monica was summoned from this life. In all literature there are no pages of more exquisite sentiment than the story of her saintly death and Augustine's grief (Confessions IX). Augustine remained several months in Rome, chiefly engaged in refuting Manichaeism. He sailed for Africa after the death of the tyrant Maximus (August 388) and after a short sojourn in Carthage, returned to his native Tagaste. Immediately upon arriving there, he wished to carry out his idea of a perfect life, and began by selling all his goods and giving the proceeds to the poor. Then he and his friends withdrew to his estate, which had already been alienated, there to lead a common life in poverty, prayer, and the study of sacred letters. Book of the "LXXXIII Questions" is the fruit of conferences held in this retirement, in which he also wrote "De Genesi contra Manichaeos," "De Magistro," and, "De Vera Religione."

Augustine did not think of entering the priesthood, and, through fear of the episcopacy, he even fled from cities in which an election was necessary. One day, having been summoned to Hippo by a friend whose soul's salvation was at stake, he was praying in a church when the people suddenly gathered about him, cheered him, and begged Valerius, the bishop, to raise him to the priesthood. In spite of his tears Augustine was obliged to yield to their entreaties, and was ordained in 391. The new priest looked upon his ordination as an additional reason for resuming religious life at Tagaste, and so fully did Valerius approve that he put some church property at Augustine's disposal, thus enabling him to establish a monastery the second that he had founded. His priestly ministry of five years was admirably fruitful; Valerius had bidden him preach, in spite of the deplorable custom which in Africa reserved that ministry to bishops. Augustine combated heresy, especially Manichaeism, and his success was prodigious. Fortunatus, one of their great doctors, whom Augustine had challenged in public conference, was so humiliated by his defeat that he fled from Hippo. Augustine also abolished the abuse of holding banquets in the chapels of the martyrs. He took part, 8 October, 393, in the Plenary Council of Africa, presided over by Aurelius, Bishop of Carthage, and, at the request of the bishops, was obliged to deliver a discourse which, in its completed form, afterwards became the treatise "De Fide et symbolo".

As bishop of Hippo (396-430)

Enfeebled by old age, Valerius, Bishop of Hippo, obtained the authorization of Aurelius, Primate of Africa, to associate Augustine with himself as coadjutor. Augustine had to resign himself to consecration at the hands of Megalius, Primate of Numidia. He was then forty two, and was to occupy the See of Hippo for thirty-four years. The new bishop understood well how to combine the exercise of his pastoral duties with the austerities of the religious life, and although he left his convent, his episcopal residence became a monastery where he lived a community life with his clergy, who bound themselves to observe religious poverty. Was it an order of regular clerics or of monks that he thus founded? This is a question often asked, but we feel that Augustine gave but little thought to such distinctions. Be that as it may, the episcopal house of Hippo became a veritable nursery which supplied the founders of the monasteries that were soon spread all over Africa and the bishops who occupied the neighbouring sees. Possidius (Vita S. August., xxii) enumerates ten of the saint's friends and disciples who were promoted to the episcopacy. Thus it was that Augustine earned the title of patriarch of the religious, and renovator of the clerical, life in Africa.

But he was above all the defender of truth and the shepherd of souls. His doctrinal activities, the influence of which was destined to last as long as the Church itself, were manifold: he preached frequently, sometimes for five days consecutively, his sermons breathing a spirit of charity that won all hearts; he wrote letters which scattered broadcast through the then known world his solutions of the problems of that day; he impressed his spirit upon divers African councils at which he assisted, for instance, those of Carthage in 398, 401, 407, 419 and of Mileve in 416 and 418; and lastly struggled indefatigably against all errors. To relate these struggles were endless; we shall, therefore, select only the chief controversies and indicate in each the doctrinal attitude of the great Bishop of Hippo.

The Manichaean controversy and the problem of evil

After Augustine became bishop the zeal which, from the time of his baptism, he had manifested in bringing his former co-religionists into the true Church, took on a more paternal form without losing its pristine ardour — "let those rage against us who know not at what a bitter cost truth is attained. . . . As for me, I should show you the same forbearance that my brethren had for me when I blind, was wandering in your doctrines" (Contra Epistolam Fundamenti 3). Among the most memorable events that occurred during this controversy was the great victory won in 404 over Felix, one of the "elect" of the Manichaeans and the great doctor of the sect. He was propagating his errors in Hippo, and Augustine invited him to a public conference the issue of which would necessarily cause a great stir; Felix declared himself vanquished, embraced the Faith, and, together with Augustine, subscribed the acts of the conference. In his writings Augustine successively refuted Mani (397), the famous Faustus (400), Secundinus (405), and (about 415) the fatalistic Priscillianists whom Paulus Orosius had denounced to him. These writings contain the saint's clear, unquestionable views on the eternal problem of evil, views based on an optimism proclaiming, like the Platonists, that every work of God is good and that the only source of moral evil is the liberty of creatures (City of God XIX.13.2). Augustine takes up the defence of free will, even in man as he is, with such ardour that his works against the Manichaean are an inexhaustible storehouse of arguments in this still living controversy.

In vain have the Jansenists maintained that Augustine was unconsciously a Pelagian and that he afterwards acknowledged the loss of liberty through the sin of Adam. Modern critics, doubtless unfamiliar with Augustine's complicated system and his peculiar terminology, have gone much farther. In the "Revue d'histoire et de littérature religieuses" (1899, p. 447), M. Margival exhibits St. Augustine as the victim of metaphysical pessimism unconsciously imbibed from Manichaean doctrines. "Never," says he, "will the Oriental idea of the necessity and the eternity of evil have a more zealous defender than this bishop." Nothing is more opposed to the facts. Augustine acknowledges that he had not yet understood how the first good inclination of the will is a gift of God (Retractions, I, xxiii, n, 3); but it should be remembered that he never retracted his leading theories on liberty, never modified his opinion upon what constitutes its essential condition, that is to say, the full power of choosing or of deciding. Who will dare to say that in revising his own writings on so important a point he lacked either clearness of perception or sincerity?

The Donatist controversy and the theory of the Church

The Donatist schism was the last episode in the Montanist and Novatian controversies which had agitated the Church from the second century. While the East was discussing under varying aspects the Divine and Christological problem of the Word, the West, doubtless because of its more practical genius, took up the moral question of sin in all its forms. The general problem was the holiness of the Church; could the sinner be pardoned, and remain in her bosom? In Africa the question especially concerned the holiness of the hierarchy. The bishops of Numidia, who, in 312, had refused to accept as valid the consecration of Caecilian, Bishop of Carthage, by a traditor, had inaugurated the schism and at the same time proposed these grave questions: Do the hierarchical powers depend upon the moral worthiness of the priest? How can the holiness of the Church be compatible with the unworthiness of its ministers?

At the time of Augustine's arrival in Hippo, the schism had attained immense proportions, having become identified with political tendencies — perhaps with a national movement against Roman domination. In any event, it is easy to discover in it an undercurrent of anti-social revenge which the emperors had to combat by strict laws. The strange sect known as "Soldiers of Christ," and called by Catholics Circumcelliones (brigands, vagrants), resembled the revolutionary sects of the Middle Ages in point of fanatic destructiveness — a fact that must not be lost sight of, if the severe legislation of the emperors is to be properly appreciated.

The history of Augustine's struggles with the Donatists is also that of his change of opinion on the employment of rigorous measures against the heretics; and the Church in Africa, of whose councils he had been the very soul, followed him in the change. This change of views is solemnly attested by the Bishop of Hippo himself, especially in his Letters, 93 (in the year 408). In the beginning, it was by conferences and a friendly controversy that he sought to re-establish unity. He inspired various conciliatory measures of the African councils, and sent ambassadors to the Donatists to invite them to re-enter the Church, or at least to urge them to send deputies to a conference (403). The Donatists met these advances at first with silence, then with insults, and lastly with such violence that Possidius Bishop of Calamet, Augustine's friend, escaped death only by flight, the Bishop of BagaÏa was left covered with horrible wounds, and the life of the Bishop of Hippo himself was several times attempted (Letter 88, to Januarius, the Donatist bishop). This madness of the Circumcelliones required harsh repression, and Augustine, witnessing the many conversions that resulted therefrom, thenceforth approved rigid laws. However, this important restriction must be pointed out: that St. Augustine never wished heresy to be punishable by death — Vos rogamus ne occidatis (Letter 100, to the Proconsul Donatus). But the bishops still favoured a conference with the schismatics, and in 410 an edict issued by Honorius put an end to the refusal of the Donatists. A solemn conference took place at Carthage, in June, 411, in presence of 286 Catholic, and 279 Donatist bishops. The Donatist spokesmen were Petilian of Constantine, Primian of Carthage, and Emeritus of Caesarea; the Catholic orators, Aurelius and Augustine. On the historic question then at issue, the Bishop of Hippo proved the innocence of Caecilian and his consecrator Felix, and in the dogmatic debate he established the Catholic thesis that the Church, as long as it is upon earth, can, without losing its holiness, tolerate sinners within its pale for the sake of converting them. In the name of the emperor the Proconsul Marcellinus sanctioned the victory of the Catholics on all points. Little by little Donatism died out, to disappear with the coming of the Vandals.

So amply and magnificently did Augustine develop his theory on the Church that, according to Specht "he deserves to be named the Doctor of the Church as well as the Doctor of Grace"; and MÖhler (Dogmatik, 351) is not afraid to write: "For depth of feeling and power of conception nothing written on the Church since St. Paul's time, is comparable to the works of St. Augustine." He has corrected, perfected, and even excelled the beautiful pages of St. Cyprian on the Divine institution of the Church, its authority, its essential marks, and its mission in the economy of grace and the administration of the sacraments. The Protestant critics, Dorner, Bindemann, BÖhringer and especially Reuter, loudly proclaim, and sometimes even exaggerate, this rÔle of the Doctor of Hippo; and while Harnack does not quite agree with them in every respect he does not hesitate to say (History of Dogma, II, c. iii): "It is one of the points upon which Augustine specially affirms and strengthens the Catholic idea.... He was the first [!] to transform the authority of the Church into a religious power, and to confer upon practical religion the gift of a doctrine of the Church." He was not the first, for Dorner acknowledges (Augustinus, 88) that Optatus of Mileve had expressed the basis of the same doctrines. Augustine, however, deepened, systematized, and completed the views of St. Cyprian and Optatus. But it is impossible here to go into detail. (See Specht, Die Lehre von der Kirche nach dem hl. Augustinus, Paderborn, 1892.)

The Pelagian controversy and the Doctor of Grace

The close of the struggle against the Donatists almost coincided with the beginnings of a very grave theological dispute which not only was to demand Augustine's unremitting attention up to the time of his death, but was to become an eternal problem for individuals and for the Church. Farther on we shall enlarge upon Augustine's system; here we need only indicate the phases of the controversy. Africa, where Pelagius and his disciple Celestius had sought refuge after the taking of Rome by Alaric, was the principal centre of the first Pelagian disturbances; as early as 412 a council held at Carthage condemned Pelagians for their attacks upon the doctrine of original sin. Among other books directed against them by Augustine was his famous "De natur et gratiÂ". Thanks to his activity the condemnation of these innovators, who had succeeded in deceiving a synod convened at Diospolis in Palestine, was reiterated by councils held later at Carthage and Mileve and confirmed by Pope Innocent I (417). A second period of Pelagian intrigues developed at Rome, but Pope Zosimus, whom the stratagems of Celestius had for a moment deluded, being enlightened by Augustine, pronounced the solemn condemnation of these heretics in 418. Thenceforth the combat was conducted in writing against Julian of Eclanum, who assumed the leadership of the party and violently attacked Augustine.

Towards 426 there entered the lists a school which afterwards acquired the name of Semipelagian, the first members being monks of Hadrumetum in Africa, who were followed by others from Marseilles, led by Cassian, the celebrated abbot of Saint-Victor. Unable to admit the absolute gratuitousness of predestination, they sought a middle course between Augustine and Pelagius, and maintained that grace must be given to those who merit it and denied to others; hence goodwill has the precedence, it desires, it asks, and God rewards. Informed of their views by Prosper of Aquitaine, the holy Doctor once more expounded, in "De Praedestinatione Sanctorum", how even these first desires for salvation are due to the grace of God, which therefore absolutely controls our predestination.

Struggles against Arianism and closing years

In 426 the holy Bishop of Hippo, at the age of seventy-two, wishing to spare his episcopal city the turmoil of an election after his death, caused both clergy and people to acclaim the choice of the deacon Heraclius as his auxiliary and successor, and transferred to him the administration of externals. Augustine might then have enjoyed some rest had Africa not been agitated by the undeserved disgrace and the revolt of Count Boniface (427). The Goths, sent by the Empress Placidia to oppose Boniface, and the Vandals, whom the latter summoned to his assistance, were all Arians. Maximinus, an Arian bishop, entered Hippo with the imperial troops. The holy Doctor defended the Faith at a public conference (428) and in various writings. Being deeply grieved at the devastation of Africa, he laboured to effect a reconciliation between Count Boniface and the empress. Peace was indeed reestablished, but not with Genseric, the Vandal king. Boniface, vanquished, sought refuge in Hippo, whither many bishops had already fled for protection and this well fortified city was to suffer the horrors of an eighteen months' siege. Endeavouring to control his anguish, Augustine continued to refute Julian of Eclanum; but early in the siege he was stricken with what he realized to be a fatal illness, and, after three months of admirable patience and fervent prayer, departed from this land of exile on 28 August, 430, in the seventy-sixth year of his age.