Assignment

1. Write down a brief summary and insights on discussion of the following:

Basic Elements of Augustinian Spirituality

There are three basic elements of Augustinian Spirituality:

 The first element is Search for God, referring to spirituality to which during prayer, Augustine found
himself, God, and his brothers. This element simply signifies the inner self of us. Finding the peace
within our heart and soul. For example, whenever we encounter a challenge or problem, we tend to not
overthink but rather praying for guidance and having faith on God.
 Second, the Community of Life or fraternity which the Augustinians encounter God through fraternity.
Moreover, the peace and harmony among the brothers is a sign from the Holy Spirit that is dwelling
within the Augustinians and constitutes a testimony to the whole church, "Be of one mind and heart".
For example, joining a group (like fellowship), this can build individual’s social aspect whereas you can
find true and genuine group of friends, which all in the group can share common goods, develop a bond
or solidarity with them and can help us realize the simplicity of life.
 Lastly, the service to the church or ministry. Augustinians make themselves available to the church
whereas to announce and live the reign of God. As a Catholic, may family and I usually go to church
every sunday. After the mass, there are announcement where the church has various activities that you
can join and participate. This element will benefit all of us through developing social and also spiritual
well-being. Becoming an active and responsible person by collaborating with your local church.

The Idea of St. Augustine on Monastic Life

Augustine followed the monastic or religious life as it was known to his contemporaries, drafting rules for the
monks and nuns of Roman Africa. Like St. Basil, Augustine's view diverged from that of the earlier eremitical
approach of strict physical austerities. In Hippo, the members of his monastic house lived in community while
yet keeping to their pastoral obligations. For Augustine, 'the love of neighbor was simply another expression of
the love of God." He saw the call to service in the church a ‘necessitas’ (necessity) to be heeded, even if it
compromised a personal desire for contemplation and study. One of the elements of communal living was
simplicity of lifestyle. Regarding the use of property or possessions, Augustine did not make a virtue of poverty,
but of sharing. Augustine wrote frequently on prayer, but proscribed no specific method, system, or posture;
although he highly endorsed the psalms. The example of the idea of St. Augustine on Monastic Life was about
Love and Community. There are four structures under the Love and Community:

 Living with harmony with others is easier said than done, especially in a world filled with conflict,
catastrophes, and differing opinions. You may struggle to feel in sync with people close to you and with
society at large. Start by connecting with friends, family, partners, and neighbors. Focus on dealing with
any disharmony in your life in a generous, compassionate way and giving back to people in your
community. Make sure you also maintain your own personal sense of harmony, as this will help you feel
in sync with others.
 Being of one mind and one heart, opening yourself up to your friends and family when you need them.
Don’t hide your feelings or shy away from sharing your emotions with them. Instead, be vulnerable so
you can feel more authentic and real around those close to you.
  On the way to God, a group of Christians who have decided freely to set out together, united and of one
mind and one heart, on the way to God. We will always comeback to God whenever the circumstances
you’re in.
 Humility and Pride, Humility comes when people are secure. Pride comes when they are insecure. A
humble leader is a confident leader, knowing who they are and what they do. A prideful leader is an
overconfident leader trying to convince other people that they are good enough to be doing what they
are doing. Humility is strength. As stated on Holy Virginity 51, 52, It is much better to be married and
humble than celibate and proud.

Concerning works (categories of written books) of St. Augustine together with identification of
Augustinian Saints/Blessed and Marian Devotion.

Two of Augustine’s works stand out above the others for their lasting influence, but they have had very different
fates. The City of God was widely read in Augustine’s time and throughout the Middle Ages and still demands
attention today, but it is impossible to read without a determined effort to place it in its historical context.
Confessions was not much read in the first centuries of the Middle Ages, but from the 12th century onward it
has been continuously read as a vivid portrayal of an individual’s struggle for self-definition in the presence of a
powerful God. There are eight categories of works of St. Augustine: First, the autobiographical works which
consists of his books, the Confessions and Revisions; Second, the Philosophical – Dogmatic works such as the
Dialogues, The Trinity, The City of God, and On Christian Belief; Third, Pastoral works about On Marriage and
Virginity, On Morality and Christian as Asceticism; Fourth, Exegetical works about Christian Instruction, On
Genesis, On the New Testaments, and On the Old Testaments; Fifth, Polemical works such us The Arian Debate,
The Manichean Debate, The Donatist Controversy, Answer to the Pelagians, Answer to the Semipelegians; Sixth,
Letters 1 – 270; Seventh, Homilies 1 – 400 and Last, the eighth, Expositions of the Psalms 1 – 500.

Augustine says that Mary was more blessed in accepting faith in Christ than in conceiving the flesh of Christ.
Augustine regarded Mary not so much as above all Christians, but in the centre of the Christian assembly as the
most perfect of all Christians. Augustine said that for her own salvation, it was more important that Mary have
God in her heart than the Son of God in her womb. Augustine’s interest in Mary’s maternity was Christ-centred;
it underscored both the full humanity and full divinity of Christ. He never used for Mary the title of "Mother of
God", but rather "mother of the Lord", or "mother of the Saviour."