By Adam Ployd
The legacy of Augustine of Hippo (354-430) keeps to form Western Christian language approximately either the Trinity and the Church, but students hardly ever deal with those subject matters as comparable 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 to be so much in actual fact in a chain 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 solidarity 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 capability 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 offers to us what he perpetually is because the mutual love of pop and Son. at the significant factor of baptism, Augustine made the sacrament a Trinitarian act as Christ provides the Spirit to his personal body.
The publication eventually indicates that, for Augustine, the solidarity and integrity of the Church depended no longer upon the purity of the bishops or the guarded barriers of the neighborhood, 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 supplies in baptism.
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Extra info for Augustine, the Trinity, and the Church: A Reading of the Anti-Donatist Sermons
As in trin. 1, Augustine wants to refute Homoian claims that the Son is, by nature, the visible member of the Trinity. Augustine’s argument again turns on a distinction between material and spiritual, created and uncreated. The Homoians’ belief in the visibility of the Son, Augustine claims, comes from a failure to make a distinction between these types of realities. As he concludes the sermon, though, Augustine turns from the intellectual to the moral, connecting the promise that we will see God to our desire to do so.
1 in the context of Homoian claims that the Son is the visible (and therefore subordinate) member of the Trinity. For Barnes, Matt 5:8, when read in conjunction with Phil 2:5–6 and 1 Cor 15:24–28, allows Augustine to articulate how faith in the incarnation of Christ purifies the heart and mind of the believer in preparation for the vision of God. Thus Augustine can maintain the revelatory character of the incarnation without granting the Homoian position that Christ’s divinity is visible and therefore subordinate to the Father.
In this case, he examines the significance of identifying the Son as the “image” of God. As in trin. 1, Augustine wants to refute Homoian claims that the Son is, by nature, the visible member of the Trinity. Augustine’s argument again turns on a distinction between material and spiritual, created and uncreated. The Homoians’ belief in the visibility of the Son, Augustine claims, comes from a failure to make a distinction between these types of realities. As he concludes the sermon, though, Augustine turns from the intellectual to the moral, connecting the promise that we will see God to our desire to do so.
Augustine, the Trinity, and the Church: A Reading of the Anti-Donatist Sermons by Adam Ployd