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, by Henry Chadwick
Download Ebook , by Henry Chadwick
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Product details
File Size: 743 KB
Print Length: 145 pages
Publisher: OUP Oxford (February 22, 2001)
Publication Date: February 22, 2001
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B005DKR3T8
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Augustine: A Very Short Introduction by Henry ChadwickHenry Chadwick's book lives up to its subtitle. It is a short and effective survey of the life and thinking of one of the seminal thinkers of Western civilization. Chadwick structures his survey by looking at topics such as free will, grace, Creation, and the Trinity. Chadwick intersperses these chapters with biographical chapters on Augustine's approach to vocations and a chapter on The City of God.Chadwick begins by explores Augustine's intellectual influences, including Manichianism, Cicero and Neoplatonism. This chapter was particularly useful because Chadwick offers a lucid and comprehensible explanation of the ideas of Neoplatonism. For example, Chadwick explains:"This way of thinking of causative emanation in the great chain of being enabled Plotinus to achieve several things at once. On the one hand it solved the problem of how to keep the transcendent One and the world from losing all relation to each other, without the Absolute ceasing to be Absolute, and without the world logically dropping out of existence altogether. It expressed a kind of redemption by ‘conversion’ to the source of being. On the other hand, it alleviated a problem which caused acute mental gymnastics for all Platonists, namely answering the question how evil could ever have entered into the continuum of things, when that was an overflow of supreme goodness and power. Plotinus taught that at the apex of the hierarchy are three divine existences: the One, Mind, and Soul. The One is supremely Good, and therefore all lower levels of the hierarchy below the One must be also distinct from the Good; in short, less than perfectly good. Even Mind has some inferiority about it, some delusions about its own grandeur. Soul, still further down the scale, has the power to produce matter. Matter, being at the opposite extremity of the hierarchy from the good One, is in cosmic terms utter evil, formless non-being."These are ideas that interface with classical Christian theology. How does a perfect God create an imperfect world? How does a perfect, infinite and transcendent God enter into a finite and changing creation? Augustine viewed Platonism as the philosophy closest to Christianity, so he had to deal with these issues.Because I am currently reading The City of God, I found Chadwick's chapter on Augustine's great work to be particularly useful. For example, Chadwick advises:"The title came from the Psalter, and was chosen to offer a conscious contrast to the Republics of Plato and Cicero, with whom parts of the work were a running combat."Bazinga! I immediately started to read references to Plato and Cicero as oppositional points to the arguments that Augustine was making, rather than Augustine supporting those writers.Significantly, Chadwick splices autobiographical details into his discussion of The City of God. For example, he writes:"In regard to justice, the city of God had an obvious bias to the poor. Augustine noticed that the most vocal defenders of paganism were in general defenders of the old social order in which the poor fawned on the rich, and the rich exploited their dependent clients (CD 2.20). He realized how inadequate was private almsgiving and the Church chest with its register of paupers daily fed from the soup kitchen. The dimensions of destitution were too great to be met except by redistributive taxation (CD 5.17)."And:"The domination of one man over another may be abused, but it is the lesser of two evils where the alternative is anarchy and every man for himself. Augustine hated the slave trade. Whenever feasible, he used the church chest to emancipate slaves oppressed in bad households. On one occasion his people took direct action to liberate slaves from a ship in Hippo harbour, and the chest was used to reimburse the aggrieved owners. It was hard to stop destitute parents selling their children. Augustine was once nonplussed by a reasonably well-to-do tenant farmer who sold his wife and, when Augustine expostulated, declared that he preferred the money. Yet slavery was not an unmitigated evil when slaves in good homes were better clothed, fed, and housed than the free wage labourers who were the great majority of the labour force.'These are fascinating insights that bring Augustine, the man and author to life, and make his theological writings more relevant to the modern reader.I recommend this as an excellent source of information for anyone interested in learning more about Augustine's life and thoughts.
For a figure as historically and theologically significant as Augustine, secondary sources hardly do him justice. However, Henry Chadwick has written an excellent introduction to Augustine’s life and thought - and in only 134 pages! This accessible introduction is the perfect starting point for those interested in church history and Augustine’s influence.SummaryChadwick insists that Augustine must be read in the context of the ancient world, factoring in how he was shaped by the literature and philosophy of Greece and Rome (5). Therefore, in every chapter of the book Chadwick details the philosophical and religious influences that undergirded the way that Augustine’s thought. He especially highlights the transformation and maturation of his views prior to and after his conversion. He lays out the relevant events of Augustine’s life in a way that supplements much of the material in Confessions, rather than repeats it. Chadwick specifically focuses on the foundation that Platonism played in Augustine’s embrace the cardinal doctrines of the Christian faith. He points out that Augustine’s background in Manichee dualism invoked his study of the relationship of God’s sovereignty and human responsibility, particularly in reconciling the problem of evil with the character of God as revealed in the Scriptures (40). He shows how Augustine connected his profound philosophy with his desire for community - “understanding requires love to attain its end†(53). In other words, we come to true understanding by loving God and neighbor.Chadwick is intentional to show that Augustine was not a controversialist always debating abstract philosophical and theological trivialities. Augustine had a deep love for Christ’s church and actively sought its unity and health. He describes the historical events that led to a split between the Donatists and the rest of the church. In spite of Donatist violence and exclusivism, Augustine remained an irenic, though convictional, voice in the African church. He later explains Augustine’s conflict with Pelagius, however, he is intentional to state that Pelagius and Augustine agreed on far more than they disagreed. Chadwick points out how the beauty and unity of the universal church served as a significant means which the Lord used to bring about Augustine’s conversion.A figure as historically massive as Augustine certainly warrants an analysis of his societal impact and interpersonal relationships during his time. Shortly after his conversion and prior to his ordination, Augustine lived in a monastic-like commune with many of his friends and followers. As for Augustine’s vocation, Chadwick tells how Augustine was forcibly ordained as a presbyter while visiting Hippo, a role for which he felt particularly unfit. He remained in a relatively ascetic lifestyle, encouraging his congregation to do the same as they carried out their lay vocations. It was his experience as a pastor which enabled him to consider the nature of sin in relation to the Christian with greater understanding - this led him into a thorough examination of Christian ethics and the human will. Chadwick explains that Augustine was distrusted by some because of his cleverness and past as a Manichee. Therefore, during his first three years as bishop of Hippo, he wrote his Confessions. Chadwick expounds on Augustine’s fascination with infants, the role of friendships, memory, and time. Augustine shows how his thought on all of these topics demonstrate that he is thoroughly Christian and not a Manichee in any technical way. Chadwick goes on to explain how Augustine viewed the distinction between male and female - Augustine’s language being far from both the modern egalitarian and complementarian positions. This leads Chadwick into a long description of how Augustine’s thought developed regarding sexuality, including his treatise On the Good of Marriage.Chadwick explains Augustine’s engagement with politics through City of God. He gives an historical survey of the political conflict between the Roman government and Christians. He writes that the book was written as a defense of the Christian faith and as an appeal that the Christian worldview alone provides the path to true human flourishing. However, the reality of sin forced Augustine to see that true peace can only come in the age to come. Yet with that conviction, Augustine had a high view of earthly government as means of God’s providential care for the suppressing of man’s sin caused by the Fall.Chadwick then describes the impact that mathematics, and especially music, had on Augustine’s spirituality and philosophical thought. Augustine saw that geometrical and metrical symmetry gives an objective value to beauty. This led him to an analytical exploration of the role and capacity of human language in describing transcendental absolutes. Chadwick details Augustine’s wrestling with the allegorical and literal interpretations of Genesis 1-3. Chadwick concludes with a brief note on Augustine’s legacy throughout church history.CriticismIn striving with the tension between thoroughness and brevity, Chadwick delves too deep and too quickly into the details of several of the philosophical systems that affected Augustine’s life and thought. It can hardly be overstated how important the thought and work of Cicero, Mani, Plotinus, and Porphyry were for Augustine, but in Chapter 1 Chadwick launches straight into the deep end, leaving the unprepared reader to drown. The first chapter of the book would be appropriate for the reader with a background in philosophy and Greco-Roman literature, but for a brief introduction to Augustine’s life and thought, Chadwick loses the untrained reader in philosophical jargon.It is frustrating that Chadwick seems to say that Augustine incorporates the secular and pagan influences into the Christian faith. For instance, he writes, “After his conversion, Augustine sought to correct Plotinus’ mistakes†(20). Chadwick elsewhere summarizes Augustine as believing that “from Plato to Christ was hardly more than a short and simple step†(26). Later Chadwick writes, “Platonist though Augustine was…†(p. 99). Chadwick closes chapter 1 by reiterating Augustine’s philosophical mash up of the pagan and biblical by writing, “It was momentous that he brought together Plotinus’ negative, impersonal language about the One or Absolute and the biblical concept of God as love, power, justice, and forgiveness†(31). In chapter two, he writes that “Platonism was not something Augustine could leave unamended†(33). So Augustine is depicted as baptizing secular philosophical systems (particularly Neoplatonism), modifying them enough to pass for Christian orthodoxy. While I can acknowledge the common grace of similarity in some aspects of worldviews, how does this square with the biblical teaching of how the gospel is foolishness to the secular philosophical systems of the world?I was displeased with how despiritualized Chadwick presented Augustine’s conversion. He conveyed his conversion almost exclusively in intellectual terms, stating the fact that he was weakened by poor health, implying that his judgment was consequently weakened (26). At one place, Chadwick asserts that Augustine was really seeking a sort of book club for Christianized Platonists (29). Anyone who can read Confessions and miss the deep spiritual motivations and desperation surrounding his conversion seems to have presuppositions that disallow those factors from driving the narrative.Regarding more intramural debates, it is fascinating, though not objectionable, that in Chapter 7 Chadwick writes that Augustine denied that the Petrine confession referred to Peter, saying “We Christians believe not in Peter, but in him whom Peter believed†(87). I would be interested to read a Roman Catholic’s understanding regarding what Augustine believed concerning apostolic succession. Also, in Chapter 10, I would have liked to have seen some references cited in Chadwick’s description of Augustine as a paedobaptist (118).I have to keep reminding myself that Augustine is not a twenty-first century evangelical – there are some important differences between his thought and the thought of much of the modern Western church, both for good and ill. Yet I am persuaded that Augustine has much to teach us concerning the interface of the church with the government and irenic engagement in theological dialogue. The current state of the church of Christ owes much to the legacy of Augustine and an introduction like Chadwick’s is a wonderful tribute to his life and thought.
Firstly, it should be noted that this book is not 895 pages! It is, in actuality, 144 pages - and it is a detailed 144 pages, too. This is actually the first book I ever read that got me interested in the thought of the early Church Fathers and it is a great introduction to St. Augustine. (The entire series is great, actually.)Although this book is only a sketch, it provides some really helpful information when it comes to issues such as the Pelagian controversy and Augustine's views on Original Sin. It is interesting to note that although Augustine is held in such high regard by many today, his own ideas were sometimes reviled and considered heretical in his own time. Of course, it is also worth noting that Augustine's ideas are oftentimes completely misunderstood today; people sometimes force later developments onto Augustine.Due to his continuing controversy - and the man is one of the more controversial orthodox thinkers in the history of the Christian Church - this book is worth reading. For those interested in further reading, the suggested readings in the back are a great place to start (I myself just picked up Peter Brown's autobiography on Augustine). For those who have no desire to become scholars on Augustine, however, this "very short introduction" is a very fine introduction as well. It is a great place to start.
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