The socio-Cultural context During the

Time of Augustine of Hippo

Socio-cultural context Augustine was African in origin but Roman in culture and education. Being born
during the golden age of Africa, his family enjoyed the privileges of Roman citizenship. As such, they had
all political and civil rights. Roman citizenship was categorized between honestiores, the wealthiest in the
society, and humiliores, the lower social status, both in the city and in the country. Honestiores (such as
senators, high officials, municipal councilors, the emperor's wealthiest emissaries, and those in the
highest military rank) were citizens whose noble birth made them so. Humiliores were the free peasants,
coloni, freedmen or craftsmen. Since his father was a decurion, it can be said that Augustine's family
belonged to the class of honestiores, but this did not mean that they were wealthy as explained earlier.

During the early centuries, female citizens had fewer rights than a male of the same status. That is why
one of the legal relationships of the Romans that distinguished them from other societies was the concept
of patria potestas which gave the father (pater familias) the power to exercise certain rights over his
agnatic descendants, like the rights of life and death over children under his power. This can be one
possible reason why Augustine did not mention the names of his "sister" sibling and of the "mother" of his
son, Adeodatus. Because of the legal power bestowed upon him, the pater familias had a strong control
over all legal relationships entered into by children in his power (like entering into marriage, owning a
property, among others). In short, the Roman law shaped the lives of the subjects by defining them
juridically, and people's rights and privileges derived from this legal definition of their status. The socio-
Cultural context During the Time of Augustine of Hippo

Socio-cultural context Augustine was African in origin but Roman in culture and education. Being born
during the golden age of Africa, his family enjoyed the privileges of Roman citizenship. As such, they had
all political and civil rights. Roman citizenship was categorized between honestiores, the wealthiest in the
society, and humiliores, the lower social status, both in the city and in the country. Honestiores (such as
senators, high officials, municipal councilors, the emperor's wealthiest emissaries, and those in the
highest military rank) were citizens whose noble birth made them so. Humiliores were the free peasants,
coloni, freedmen or craftsmen. Since his father was a decurion, it can be said that Augustine's family
belonged to the class of honestiores, but this did not mean that they were wealthy as explained earlier.
During the early centuries, female citizens had fewer rights than a male of the same status. That is why
one of the legal relationships of the Romans that distinguished them from other societies was the concept
of patria potestas which gave the father (pater familias) the power to exercise certain rights over his
agnatic descendants, like the rights of life and death over children under his power. This can be one
possible reason why Augustine did not mention the names of his "sister" sibling and of the "mother" of his
son, Adeodatus. Because of the legal power bestowed upon him, the pater familias had a strong control
over all legal relationships entered into by children in his power (like entering into marriage, owning a
property, among others). In short, the Roman law shaped the lives of the subjects by defining them
juridically, and people's rights and privileges derived from this legal definition of their status.

Education had been part of the cultural heritage of the Romans which they most probably learned from
the Greeks. For the Romans, the goal of education was to form effective speakers. Young boys of the
upper class were sent to "grammar" schools where they learned Latin, Greek, and literature. Then, in
their adolescent stage, they were sent to study rhetoric to prepare them to be an orator. In Augustine's
case, he learned Latin at home. This was the only language which he mastered. He learned it even before
going to school; at home they spoke Latin without being forced or threatened by the rod, as Augustine
writes. In the primary school in Tagaste which he attended the medium of instruction was Latin. He
mentions in his autobiography that at the age of eleven, he was sent to school to Madaurus, a small
Numidian city about 19 miles south of Tagaste, to study Latin literature, pagan beliefs and practices. He
also unwillingly learned Greek. At the age of seventeen, he went to Carthage to continue his education in

This cultural and educational system had a decisive and lasting role in shaping his mind. His Roman
culture and education were the two sources that supplied the initial impulse for his way of thinking. His
search for truth and wisdom began with his reading of a now lost dialogue by Cicero, the Hortensius, at
the age of nineteen. This made an impact on him. He would even claim that it was this work that changed
his interests and gave his life a new direction and purpose: the search for wisdom which serves as the
beginning of the journey that would finally bring him back to God.

Augustine as a Priest
Augustine was ordained priest by Bishop Valerius on the year 391.
of particular interest is the study of Augustine's character, for his understanding moral qualities
corresponded to his extraordinary Intellectual abilities. He possessed a generous and strong constitution
and was endowed with an insatiable thirst for wisdom, a profound need for friendship, a vibrant love for
Christ, the Church and the faithful, and an astonishing devotion and stamina for work. Augustine was
further marked by a moderate yet austere asceticism, a sincere humility which did not hesitate to
acknowledge his own errors, and an assiduous dedication of the study of the Sacred Scriptures, to prayer
to the interior life and to contemplation.

This is short, was the man who has been the most widely followed teacher in the West, and who can well
be called Pater Communis "That which Origen was for theological science in the third and fourth
centuries, Augustine has been in a more lasting and effective manner for the entire life of the Church in
the succeeding centuries down to the present time. His influence extends not only to the domains of
philosophy, of dogmatics, and of moral and mystical theology, but also to social life and welfare,
ecclesiastical policy and public Jurisprudence. He was, In a word, the great craftsman of the Western
culture of the Middle Ages" (Patrologla).

As a scholar and polemicist. Augustine desired to be a faithful erpreter of Catholic teaching, and this
teaching remains the best key to the interpretation of his thought. "And if at times on the par Protestants,
it has been attempted and is attempted to inter thought as partially not in accord with the thought of the
Church. It must be noted to the contrary with K. Holl that the Catholic Church has always understood him
better than her adversaries'. The ecclesiastical Magisterium has followed no other theological author In
this decision as much as Augustine, even for the doctrine of grace" (Patrologia)

Augustine as a Bishop
The African bishop's Ministry. Augustine was consecrated as bishop, by Bishop Megallus on the year 395.
He became the sole bishop of Hippo In 396. As It can be observed. Augustine ardent desire for Truth. His
reading of Cicero's Hortensius effected a radical change in his attitude. But it did not satisfy him for it did
not mention the name of Jesus Christ. He joined the Manicheans who presented themselves as followers
of Jesus. But then again, they failed to satisfy him. Only when he heard Ambrose deliver his sermons
every Sunday that he was able to find answers to his questions. His quest for God finally led him to the
Catholic Church, which changed his lifestyle and Ideals. He shared his inner desire for God with intimate
friends. Such disposition played a significant role in his life, especially when he was called to become a
minister of the Church. His ministry as a Catholic clergy was built on his desire to form a community in
communion with some close family members and intimate friends. The Bishop of Hippo was a pastor who
considered himself to be and defined himself as "Servant of Christ, and Servant of the servants of Christ"
(Eph. 1:17), and who accepted the full consequences of a definition complete availability for the needs of
the faithful, the desire not to be saved without them ("I do not wish to be saved without you, prayer to God
to be ever ready to die for them, love for those who go astray even if they did not desire love and even if
they gave offense. Let them say against us whatever they will; we love them even if they do not want us
to" (Serm. 17, 2: Ps. 36, 3, 19). He was a pastor in the full sense of the word.

Augustine as a Community Builder

Augustine is considered as a community builder. Even before his baptism in ca. 387. he had already
planned to build a community. In fact, he already organized a small community at Cassiclacum
Immediately after his conversion in 386. He then gathered a group of some family members and Intimate
friends. But even further back in time, he, with his group of friends in Milan, already had serious
discussions concerning the cares and troubles of human life which they found hard to endure. With his
group of friends, he wanted to seek a peaceful life away from the disturbances of the world to dedicate
their lives to the love of Wisdom" alone. To them, such a life could be obtained only by putting together
whatever they could manage to get to form a common fund. They initially agreed that two officers would
be assigned every year to handle the details of "common life." Unfortunately, the plan to form such a
community was not materialized and so it was simply dropped because most of his friends already had
wives and Augustine, for himself, was planning to have one and they were not sure whether their wives
would agree to such a plan.

The Community at Cassiacum

When he was 32 years old, Augustine resigned from his post as a rhetoric teacher in Milan despite
receiving enough remuneration and privileges. One reason for quitting his teaching post was that he
wanted to pursue his initial plan to form a community with his friends. Unlike the previous plan which was
motivated purely by philosophical aspirations, his motivation this time was more spiritual. A deep sense of
spiritual crisis preceded his conversion to the Christian faith. Behind his desire was his personal
encounter with God. In one memorable Instance, he was contemplating about his life, with most bitter
contrition in his heart. He was asking himself when would the Lord purify him from his uncleanness. Then
he heard alike that..fo child or a group of children whispering to him: "Take up and read" (Tolle, lege).
From that time on, decided to pursue a "ilfe of happiness" (vita beata), according to the Scriptures.
Augustine was convinced of his decision to leave behind his profession in search for true happiness. He
went to Cassiciacum where his friend named Verecundus owned an estate. There he was

ccompanied by Alyplus, Monica, Adeodatus, Navigius, Lastidianus, Evodius, Nebridius, Rusticus, Licentius,
and Trygenius. For about five months or so, they spent their lives together as a family. They began the day
with a morning prayer in common, and then they attended to their own respective chores. Monica took
charge of the housekeeping while Augustine supervised the estate business and was assisted by Alyplus
who had some management experience. At midday, they read a few pages of Virgil and made some
comments on it before taking the meal. During their leisure hours, they discussed certain philosophical
issues outdoors when the weather was fine. When it was cold or rainy, they met together in the bath
quarters. Augustine did not want that his company would be deprived of sleep. so he did not allow them to
study in the evening.

The experience at Cassiciacum in the late 386 until the early 387 is considered as the beginning of
Augustine's transition from a life of vanity to a life of contemplation. There, he and his group of friends
and intimate family members tried to pursue wisdom in a Neo-Platonic way. The common way of life they
experienced at Cassiciacum was also spiritualized. They started and ended their day with a common
prayer. Augustine prayed for the intercession of members who were absent, and he encouraged others to
do the same.

In the fall of 386, Augustine wrote to Ambrose announcing his Intention to receive baptism. He made an
announcement to the authorities and parents of his pupils to look for another professor, as he was ill and
planning to retire to serve God. Besides, he needed a good rest, for his health was nearly broken under
the strain of his work, but even move by his exhausting mental and moral experiences.

And so, Augustine retired to Cassiciacum with his mother Monica, his son Adeodatus, his bosom or
boyhood friend Alyplus, his pupils Licentius and Trygenius, Evodius, his cousins Lastidianus and Rusticus,
and his brother Navigius. This pleasant village, in which he was to live for some months was placed at his
disposal by his friend Verecundus. They spent their days attending to the chores in the house and in the
fields, sitting under the trees by the meadow discussing philosophy and reading Cicero and Virgil. Monica
managed the house and kept an eye on Augustine's health. According to Augustine: "she took care of us,
as though she had been a mother to us all."

In the morning, Augustine prayed, studied the Bible, wrote and gave lessons in grammar and rhetoric. The
afternoons were devoted to free discussions on philosophy, often so passionate that it continued Into the
night. Everyone took part in the talks including Monica and Adeodatus. The fruits of these dialogues were
the books: Against the Academics, On Order, The Happy Life, and The Soliloquies. These works are literary
essays, written with simplicity, but with a lively and elegant style.

In his book, Against the Academics, Augustine opposes the skepticism of the New Academy which thought
that they were wiser than the rests, because they held that everything should be considered doubtful, and
they come to the conclusion that no truth could be comprehended by man (Conf. 5.10). That retreat at
Cassiclacum enabled Augustine to refute them and free himself of their influence. In refuting the
Academic skepticism, Augustine proves

happiness lles NOT in the search for truth, but in the knowledge of it. He further claimed that the mind can
attain certitude and ought not to be contented with simple probability.

In his book, On Order, Augustine presented the central problem, which is happiness, the possession of a
Truth, which directs our hope towards beatitude. In this work, he asserted that God is the only possession
who can assure us of our happiness. Wisdom, as he continued by saying, is the knowledge of God, and this
wisdom cannot be attained at one stroke. There are charisms needed to attain wisdom: rigorous
discipline regulated mode of life, moral order and moral and intellectual studies. Furthermore, there are
ways to attain wisdom: one must live rightly, pray rightly and study rightly according to Augustine.

In his work on The Happy Life, Augustine proves that true happiness lles only in the knowledge of God,
which will be realized in the life to come.

In his work. The Soliloquies, Augustine proves the unity between him and his reason. This work was
written in the form of a dialogue between Augustine and his reason. This work is divided into two major
parts. The first part presented the ardent expression of Augustine's passion for the knowledge of God and
in the lofty virtues which he demands of the wise men. The second part showed that truth is Immortal; it
dwells in the soul - therefore the soul is the abode of truth and so truth cannot die. This succeeding
prayer found in The Soliloquies will help us discover the real the innermost Augustine of Cassiciacum. God
purifies the innermost Augustine of Cassiclacum: "be merciful to me... Henceforth, It Is you alone I love
you alone! follow, you alone I seek you alone I am ready to serve, for you alone rule justly, and I desire to
be dependent on you. Command and ordain whatever you will and heal and open my ears that I may hear
your words... tell me where I should look in order to see you, and I hope that then I will be able to do all
that you may command me. Lord, and most merciful Father, receive back I pray you, your fugitive slave...
welcome me, your servant, as I flee from the things that welcome me, a stranger, when I was fleeing from
you! I know that I must return to you open your door to me when I knock: teach me the way to you... If
those who take refuge in you find you by faith, grant me faith; if by virtue, grant me virtue: it by
knowledge, grant me knowledge. Increase my faith, my hope, my love" (Sol. 1.1. 38.5).

In his book. The Confessions, Augustine recorded with pleasure and gratitude the "great blessings" he had
received during the time at Cassiclacum and the ardent prayers he addressed to God there while
meditating on the Book of Psalm.

After that Cassiclacum experience, Augustine went back to Milan and together with his son Adeodatus and
his friend Alyplus, was baptized by Ambrose in the cathedral of Milan during the Easter Vigil celebration in
387. The desire to make his community permanent was intensified by his acquaintance with Christian
monasticism through his friend Ponticianus.

From what he heard from this friend of his, he was impressed by the kind of life the monks lived: they
withdrew from the world: dedicated themselves to prayer. Scripture reading, manual labor, and
submission to their superior. He then planned to carry out such a holy enterprise (placitum sanctum) as
soon as he returned to Africa.

Augustine's monastic aspiration arose in him at the time of his conversion or shortly before it, not after
it. However, it was only after his baptism In 387 that he started making concrete plans of setting up a
monastery. In fact, one of the probable reasons why the group was detained at Ostia, according to Trapé,
was that Augustine Intentionally prolonged their solour in Rome in order to visit some monasteries in the
city. He already desired to set up monasteries in Africa as soon as he returned there, but he still did not
have a concrete idea of how to go about it-hence, he needed to visit some monasteries to learn and
observe.

Augustine delayed his return to his homeland and stayed Instead, for the second time around, in the
Imperial City of Rome for the next nine months. In his first visit, his motivation was clearly the Search for
greener pasture and exposure as a rhetorician. This time, he was inspired by early monasticism. Thus, he
told the Manicheans his friends-turned-rivals, that this kind of life is the crowning glory of the Catholic
Church. In Rome, he visited different monasteries which he considered as "places of Christian love and
holiness, headed by respected and Intelligent superiors." He became acquainted with many monks in the
city. He observed that over each of them presided a person endowed with great seriousness, prudence,
and knowledge of things divine, while others who resided with this superior lived in charity, holiness, and
Christian freedom .... This applied not men but also to women. By the monks' dedication to manual labor,
severe penances, and desire for perfection, he became more convinced that this kind of life was what he
had been longing for
At that time, there were also monasteries for women, as well as widows and virgins who dedicated
themselves to a "common life" through manual labor (such as spinning and weaving). Augustine found
their dedication to live a life of holiness through spiritual and religious activities (common prayer.
devotion to study and works of mercy) admirable. With all these exposures and learning from various
monasteries in Rome, he was able to study not only the theory of Christian monastic asceticism but also
and more importantly its application to community life. Augustine believed that C asceticism practiced in
the monasteries was the right path to attain wisdom and true happiness. In those places, charity is put
into practice by men and women through an ascetic lifestyle

Community In Tagaste
After his baptism In 387, and after mourning for the death of his mother in Ostia, Augustine returned to
his native home in Tagaste in 388, together with Adeodatus, Alypius, and Evodius, bringing with him the
theoretical and practical knowledge he learned about asceticism while in Rome. He finally decided to
"dedicate himself fully with his friends to the service of God, and was losing no time in putting this
decision into practice."

Now as a different person, Augustine abandoned all worldly cares and served God together with those
who were with him, fasting, praying performing good works, meditating upon the law of the Lord, and so
forth. He chose his father's property to experiment with asceticism in his own way. Aside from following
the ancient monastic traditions of prayer and manual labor, he also introduced studying teaching, and
writing. This became a characteristic of the kind of life he contributed to Western Christian asceticism. It
is in this community in Tagaste where Augustine was able to finish his books such as "The Morals of the
Catholic Church and the Morals of the Manicheans" (mor.), "On Genesis against the Manicheans" (Gn. adv.
Man.), "On the Teacher" (mag.), "On the True Religion" (vera rel.). "On Music" (mus.), and many others. In
some way, these works were dedicated to the service of the Church and its works of salvation. Not only
were they written to rectify the heresies of the Manicheans, but also to deepen one's understanding of
Christian love which he believed must be the true content of communal life.

The emphasis on reading and studying distinguishes Augustine's monastic Ideal from other forms of
asceticism of the earlier centuries. Lawlesscommenting on the Regula, observes: "Particularly
noteworthy is its provision for a library to regulate the daily distribution of books, which indicates a level
of literacy and a measure of monastic leisure whose goals were piety and learning, especially of the
Bible." Mary adds: "The provision of reading material itself marks a step away from the foundation-
pattern of the ascetic of the desert ..... The need for reading material underlines the Interdependence of
people - each can be a source of learning and Insight to others."

Somehow it can be said that Augustine's community in Tagaste was still strongly Influenced by his
phllosophical formation. His practice of asceticism, especially as regards sexual continence, was
determined and motivated by Neo-Platonic Philosophy while his ideal of friendship that should guide
common life was derived from Stoicism. However, "serving God" (servire Deo) was more than the
philosophers' freedom of the mind (otium). For Augustine and his early

community, "Serving God" was the essential characteristic of monastic life. In fact, in the vocabulary of
Augustine, the expression "servi Del" ("servants of God") refers to the members of his community and
gives one a clear idea of how he conceived community life. It is not an isolated reality, but rather at the
service of God and the Church

THE FIRST COMMUNITY IN HIPPO: "The Garden Monastery"

In 391, Augustine went to Hippo to meet a friend who sent him a letter and to look for a suitable site for a
new community which he was planning to establish. He was already trying to convince one of his friends in
the Imperial court to join him in this new endeavor when something surprising happened that remarkably
turned his life upside down as a Christian. While he was attending a liturgical service presided over by
Valerius, the aged bishop of Hippo, he saw that all eyes were turned to him when the good bishop spoke
about the need for a priest to assist him in his pastoral ministry. Despite his reluctance, Augustine found
himself led by the crowd to the bishop to be ordained priest. Thus, Valerius, without delay, ordained
Augustine as his priest in the Diocese of Hippo.

His ordination to the priesthood entailed significant changes in his plan to build a new community, but it
deepened his love for the Scripture. He knew that being a priest would now mean preaching

rd of God and living its message in concrete ways as the only way to participate in God's plan of salvation.
Augustine must have been aware that, as an ordained minister, people would expect him to be an expert
and expositor of the Sacred Scripture." He knew that there would be tensions between pastoral demands
and his own desire to form a community and live a quiet life. Later he realized that these two, pastoral
ministry and monastic life, were actually Divine gifts that should be understood in the light of the Church
teachings as a communion of love and grace.
Upon realizing this, he immediately informed his ordaining prelate that he would love to continue as a
priest living the monastic common life with his friends while fulfilling his pastoral work. Valerius did not
hesitate to offer him the garden adjacent to the Church as the site for him to build his community that
became a "monastery" in the strict sense of term. It had a kitchen and a dining room which also served
as a workroom. There was a storeroom for clothing and food.

Each member of the community probably had his own cell. There was an oratory where the community
gathered in prayer and also a small library where monks were allowed to borrow books at designated
times. Those Interested to join the community sold their possessions and distributed the proceeds to the
poor or put them into the common fund. Although these things had already been practiced by Augustine
and his friends in their first community in Tagaste, what was unique in this community in Hippo was
described by Possidius in this way: It was inspired by Acts 4:32-35- meaning the "servants of God" had to
live according to the manner and rule established by the Holy Apostles. Above all, Possidius continues, no
one in this community could possess anything of his own, but all things were held in common and
everything was distributed according to individual needs.

Many people from different walks of life joined the community of Augustine In Hippo. Both professionals
and youths, from the upper or lower classes, people of different temperament and character, from within
Hippo or outside of it, freely decided to follow The Rule. It entalled that all the members of the community
must be governed by strict rules concerning common acts (like prayer, Scripture reading, manual labor,
etc.). They should come together in the oratory, In the dining room, In the church and even in the public
baths whenever their state of health required it. It likewise entailed that all their works should be done for
the benefit of the community and not for oneself. For Augustine, their labor, be it manual, intellectual, or
spiritual, shoul be directed towards Christ, the true head of the Church.

With his love for God and the Church, Augustine was able to merge his pastoral ministry with his desire to
form and live in a community. Such an eccleslal attitude brought him tremendous Joy. To better devote
himself to his priestly ministry and to monastic life, he assigned someone chosen among the monks to act
as the father whose main obligation was to take care of the needs of the brothers and of the community.
Aside from the physical needs of each Individual monk and of the community (such as clothing, food, and
so forth), this "superior" (praepositus) was above all to keep careful watch over the good order of the
community, to encourage and console each member, and, if necessary, correct and punish those who go
astray.

The Rule speaks of two authorities within the monastery: the "superior" (praepositus) and the "prlest"
(presbyter). The formermentioned eight times in the Rule (nos. 4. 27, 32, 33, 34, 36, 44, 45) - is a lay-
superior in charge of the daily running of the community, while the latter-mentioned four times in the
Rule (nos. 27. 29. 44 and 45) - is an ordained priest responsible for questions of faith and the
sacramental life of the community members - In other words, religious matters.

THE SECOND COMMUNITY IN HIPPO: "The Clerics' Monastery"

In 395, Augustine was consecrated bishop of Hippo. Aside from engaging in the ongoing battle of the
Church of Hippo against some schismatics and heretics, he also had to look after his "garden monastery."
Although he assigned a superior (pracposilus) to lead the community on his behalf, Augustine himself
would still want to continue to live a peaceful monastic life. But this seemed to be Impossible at this
moment because, as a bishop, he had to carry the heavy burden of the episcopal office Valerius handed
over to him. His pastoral ministry included, among others, presiding over the

astical tribunal (audientia episcopalls) that handled both clvil and religious cases. He also attended
ecclesiastical councils and synods that dealt mainly with various religious controversies at that time.
Because of these, he decided to leave the "garden monastery" and found another monastery in order to
focus more on his pastoral role as the spiritual father of the Church in Hippo.

But the desire to live in a common life remained Intense despite the heavy roles Augustine had to
undertake as a bishop. This yearning did not disappear for even though he was burdened by many
pastoral concerns, he resolved, in any case, to establish a community In his household (domus episcope).
Augustine realized that a bishop should show continual hospitality to those who visited him or passed
through his diocese; otherwise, he would be labeled in hospitable. But If such a custom were introduced
into the monastery (garden monastery), problems would arise. Therefore, he decided to have a
monastery of clerics (monasterlum clericorum) right to the bl residence. He invited some clerics to join
him in living a common life dedicated to voluntary poverty, which implied radical renunciation of money
and goods. He also invited the best and most suited monks from the "garden monastery" to join this
community. Later on, he ordained them to the ministry of the Church.

Unlike in the "garden monastery" where monks or the "servants of God" had to do manual labor
according to their own capacity in order to sustain the daily needs of the community, in this current
community the only measure was one's love for God and the brothers. The community members did not
engage so much in manual labor as It had been in the previous one. And since the members of this
community were clerics, pastoral activity was given emphasis.
The clerics' monastery combined both the active and the contemplative ways of life. Augustine and the
clerics ate together while religious readings and enriching conversations were also observed. They
embraced a life of simplicity even in the food they ate and in the clothes they wore. Unless there were
sick members and visitors, only green vegetables and cereals were served. They wore simple clothes and
footwear; their bedclothes were neither too fine nor slovenly. Food and clothing expenses were charged
to the community, which depended only from the income of the ecclesiastical lands and from the
generosity of the lay faithful.

As previously mentioned, a superior (praepositus) was chosen from among the monks to run the
monastery. In the clerics' monastery however, Augustine assigned a priest (presbyter) as responsible for
the care of the church buildings and all other properties. The rest of the clerics shared the burden of
pastoral work. They administered the sacraments and preached in the Mass, while deacons assisted
Augustine during the Mass, especially in the distribution of Holy.. Communion. In general, the clerics who
were with Augustine in the monastery received noteworthy praise from neighboring dioceses because of
their remarkable training in education and exemplary way of life.

MODULE 3: CONCLUSION
After discussing Module 3. we have found out that Augustine was such a great leader and servant of the
Church. He intends to assist the poor and the vulnerable in his own local community. He was not only an
excellent preacher to the people, but he was also a great defender of the oppressed and the victims of
injustices. More so. Augustine was so dedicated in his sacerdotal and episcopal obligations that he
succeeded to found some communities intended to help the faithful especially he needy under his care
and protection. His desire to encourage and motivate the young people and those who want to follow
Jesus in the religious life became a reality when he himself had ordained them likewise to priesthood.
Looking on the achievement of Augustine as a priest and as a bishop, we could freely say that he was
"God-sent" - a true "Servant of the servants of God". He was an instrument of God not only in the
spreading of the Good News but also in the formation of the young and those who want to offer
themselves in the love and service of the Church. His impact to the Church paves the way to a strong
belief, and active worship of many of the Catholics and Christians alike. He further testifies that it is
always good and pleasant to live harmoniously with one another in our family and in our community. In the
spirit of communion, fellowship, fraternity and solidarity, Augustinians are one happy family - gifted to
share and show care and concern with one another!