The THEOLOGY of AUGUSTINE An Introductory Guide to His Most Important Works Matthew Leveringcamty Maxie anne i ws 8 uo pein mye ec, ae in i anand ery any ner en popstar ‘Nocwrmseminn te pate Transpo tensile Libueof Compe Cao ae Skene eh higuim Sone aoa Hp Ti ‘Sei, coi 198,106 by he Din of Chino Econ th Neon Con ‘SechnsselChacade td rf Sa Ott permoae Argh “an fhe Cason ate fm Sa Angie Conia Hey (Cont mt xt Ueno un psa, las No ay os i em “ean le a ces ciboak eae ate pce fae ‘aren att BOea ‘ToDavi Solomon“HLF TANT Se a 6 City of God na letee obs friend Firms which e comments onthe uur of the Git of God (composed during the years 413-26, Augustine explains tat he work can ether be divided nt tw pres otinto fe! Divided nt Wo pts the work consstsin en books agains e pan gd flowed by ele books on the origin, progress ad ead af se Cy of Gad, Divided ino fe athe work consists ine books againt pagan wera s Senta for "his if; ve books agains pagan worship (alading that ofthe Patni) 4s beni for heifer come four books om the origin of the Ch of God, four books ons progsss and four book on tend Ax we wil se ib 1 forthe vc ado iy of Gas ee Riary Apap ad te eno meiatio: Now Eas o rine Cy $1 Gol Mes, ar olla snd Alar h egw 08k Rosey Ges St "let Decumeon Cnr 99, 29-4; Re uy Ati of Hp ‘Bed: Une of Cae): eet opp re gon _sbecnig inca dre btinan ge ese 00 slo Brn ‘act thposan iho heme ef ven modes 4 ‘rcp Sila, Rng gui Foy Tel A homme Cony 2S htt fy rion’ ea Femi bla in goin Chyof God ‘gm Henry Beton oo epi, 9 Th ee a uae ees O88" maids Rt iD a tne ‘ers Goi On i Une ry 19chane ha se ‘Ses the wok dete ean compton. be map ec ODay Aegan Cy of Gad Carl ain, Anpath Dh nd __ Feud many Onn Ovary eh See anes acre ‘rt and aon Saat i's CofC an a Sache a oes 1us he Theoy a Aen: frefld arcangement displays Augustin’ ashitemene ia configuring history dis ends Senn with che pagan worldview sn which ied foes end ends se che fers or what we an expet fom hore !Angotine painstakingly ranafocms into a biblical understanding of hie tory according ro which rive an only be ih appre in es of {eceilparsipation inthe eternal God through Cus and the Holy Spit? Books 1-5 In the Gi of Goes opening paragraph, Auguste tates that his work will den the Cy of Go nd founder—the Ce and Gist Jess—agan ‘hose who tut in pagan gods He describes the ley of Goda existing beth Jnvime ad a ern and he Hoes thatthe earthly journey of the Cay of ‘God isa dificult one Secs i haa ro ouvine the prod ofthe pone: fan exeleee of bum, an excellence which makes soar above all he {tunis of hie worl, which sway in thi epralinsability overtopping ‘hemall wichan eminence noc artogatd by harm pide, but granted divine fpace Although «appears that the inporan sonia gents and rents Fev odo wi ving liao tetpotl goods Tac everything tempor ispasing sway What doesnot pase sway ieltonsip with the God whos innit love, 2 elatinship that requir fllowing Ci’ humility ‘Augustine mec expain wy seeping Chrisisnity did not prevent Rome foom being sacked by Alaie? He points out hat pagan history shows that Sa rant opens SSbcitoame ceed cect atin pack Tcigieeate cea tar ea wo nannara Cerone Meorranaa sine Siete TEESE Re cierraterts ce cme net eee ect Eee ewer agency orgeumaneanmacts ES i ar reread bah Cn: ny lene Jeph TL So ene Raed ieee eelatieeertancsace ne ‘inact fesbdy MA Henan, 185 ob Vee open Cy of G78 sn psig a vist an pif hyo ode Macy Ta RSC sng ols Com 50,98 caver us he pagan gods were ot ale protect ibe te that worshiped hem nr ‘rotpogan gods blo pen en th met fet eens fom bg, STupiered in grsome ways Although Aigsinerematis hat Alans ‘oles sated those ho ook fag Chan Banh rae that ‘ely Gol allows ute sue in htry He oo orth twin pps f punishing the iced and ining he ood vo persevere, Augustine docs Sottum bind eyo the rere nie of th lege hat we ders, Fbrownpls ideo sige tein otbe plight of wane ped by sramuding soldiers. The ey st secopie that spl gods, not empo ‘al goods, at there git of dine pore, Even death shoal ot "be indbel an er which he end ofa pod i or death becomes vol theteubuos whch lone Th perspec cer remes om ing that meaningin hs ie ined vo neko wth God, hich bey tislife On hs as Augustine rales ot uke alough he neal the cmon f shame that a lead wed um bigs 4 thisaction- urhemore, he ving God ot aly weds th fn bt avo puns the urepentan wicked inh ier come Having forth a Chetan unending of nace fring, Aug ne then tr othe Mary of Roms elmer nd wars He aries Rome's degraded worship res the mmol character fp nd te 7 dstons nln tenporl oods! Fr example propio) te were offered stray to the Moshe of the Go insets pons ‘ndimmoser, that f [an exible woman) had hese ths ike whe ane ipo earth and had lend thou toppg berets ad hueying theoreti her host, oer ce would ate used or hee The Mother of the Gode mis elebaed for her ery. This bot {he godds and er worshipers were known or ad suniplation. The Romans conse ads i owe wrt imag andthe they el ene fgdrojuntly thee whos behav whe ache sme tine openly nck: Ingthe bar he os Indeed av Aap shows the po and hie oshpers behaved inthe sae fashion, eine vtue oa of dered Gene foreraporapleaare and power The gest ee deped at [gh chesting ng, commrtngadery mureingeer chien, plo ing lve fsa phere andor, Anfor Rome, ugusine ‘Move haar romenbodyng fase outer atrcommonweh ito engaged inthe protest vel under» doa a slant cman secrete than pace 2: mine Cay of Gada Da 03 1 Shes Dadar ha carr hin’ Poke Ac Ron a ‘at nb cs De sn 3 (989 3 ome of Gnd See D9. 2 1 Sse a unin Cy a od oer Dot, Chis adhe a Sckeye te Tho of apt Case Canby a0, a8ns he Telert pig Augustin algo observes that the number ofthe gods worshiped By the ‘Romane gulch Bose ldirous. As ina fun ity 3 god was eee or ‘er tay aothateven the growth of corn requted by Aupostine’s coun, the ‘reiving labor of eight gd and goddesses, Greater gods such a Jupiter, Jono, Nene 2nd Paro sopporedy acapied diferent elms ofthe spat ‘iver, The pois tha all sch gods are po mor thabarefection of he Spatieemporal realm, which they eanscend no moc than we do. Thiseains the cate even if one suppores tha alte ds are simpy instanton or trodes of te ove ge, opter The very fat char he Romans conde ty sds co be neded indicates tha thie unagination understands init ina ‘spatiotemporal manner and therfore merely asa mir of homan beings Otherwise, as Augustin nous, they could simpy worship the one God, ‘Autne goer on fo critique the supposisio tat Jupiter eis tobe vorshipedansermany instantiations and hat worshiping only Jupiter would ‘fend the her parts of pier Why would nor worshiping Jct alone feces mean worshiping hs parts? And how coud one sucted ia wor ‘hip al spate adequately (lor example the stra? Slay the view ‘Gat opti the wold sol rusia the problem that evesytingisherefone par of God with the esol char klng a anc would mea killing pat of {God—orif nor ana, then atleast when one spanks chil, onespnls God 1 Jopiter stn worl: so and rational beings Rave Jupiter asthe soul thes ‘ela lows that Jape paces can become aul noe elon sd ‘sei worhy of condemnation." Jupiter can hardly beangey when hisown ‘psstsdo not worship him. Rates than accep sich conclstons beer 9 Sssept the worship ofthe gods on tse ers and assume tha numerous (ois cnet with hee dtnc alin and responses ‘Aran example of the uttedyantbopomerpluc charac ofthe god A+ _gstincobversesthar he Romans have made Victory aco agoddes fVictory {vor Rome, he ask, what eed o propa Jape The presence of Vitory inch pantoon leader the question, Why shoud increase the ze ofthe epi necesaily be cleared? tral, evn when aust war increases the “enpin’s ae, this war aries rom the istic of the people agaist whom the war was waged. The istic of ethers caus no esbraton- Docs aot the gosdereVieory depend upon the prior work af use in whieh ese ‘why should not Rome worship Injustice asa goddess? The making of pods ‘estes incided ones named Vrse Fath, Mery and Felly AS itesor ‘haractersiesof god pron, thee "goddese undermine the very notion ‘of godess and intend diet us co eck Goe's pits. Augustin mates ‘what might have happened hal he Romans sooght 0 worship Fey lone ‘ed theceby leaned how tly wo sek happiness rom te one Gos who alone ‘in make happy Yer even the great Roma hstoran Vso supposes thst mci iyo Geb 9.18 eonef oot w be does the Romans a fv by listing all he gods and godess, with heir soa oncom ‘Angastine’s view isthat he gods, insta as chey have any existence acl, mutt be deans. This would explain why the worship ofthe gods secs fo ‘chcourege rey vce and act of pity Hhlosopicly erudite Homang sch ' Geer sought to worship, in Soi fasion, “the order of nature whichis organized uns the ule and government of te one eve God." Varro, who ‘eerie the inoduction of images into Roman worship, beleved God to be ‘he wodldscul As Augustine posts ot such worship stil alls shore of he mak, since oni he rascendent God deserves worship. Bar even such Wor ship aed co say the great msjsity ofthe poplation, who continued co embrace theres of many gods and godewes. Only the living God, through ‘hema of Chis who reveal the tral meaning oF Gods promises 0 Isa could recone both the supeesttions ofthe Reman populace and he -pature-orshipof the philosophers TF God sone and tanseands the temporal ores, then God governs the nies. Why then dd God peri idolatrous worship to ran rampant in Rome, nd why did God allow the Roman Empie ro ours? Augvtine ob sects that, within the Roman undersandig of the gods as spatiotemporal gens the common aaswers:o questions about wy certain things happen ia hnstory were ther chane or aological desing. Augustine dismisses chance, ‘because it denies tha rational causality goers the universe ane therefore eves the place of divinity altogether. What about the vi, hed by Stoic plosophes and others, that God deputies the sas to determine ublonar ‘ents? Aupstnepintsout hati denrmisiee would ean hat the see “decreed the commission of crimes so abominable chat if any earthly sate hac decreed ther, sown destruction would have been decree bythe whole "Against chose who hold simply thae che stars predic enter han caus events, be aks how twin, conceived the sae moment ct he sch similar ater ‘resin furthering the notion of destiny Augustine takesup che Soi view ‘hat God Jopite wills an inexorable chats of eauss. Ceo opposed this ‘ew and dented divine foreknowledge of erent ines his understanding of God asan agent within the cosmic order, cero righ hel that divine fore- Knowledge would destoy human redom and necesicnefacalism, Augustine anes tha we donot needs choose betwen divine orkowledge and human fecalom. Neshing happenly fae and yer the wl of God governs entirety of history The txseeendent God crests the onder of fie case, which heincadestheceation of fee, ational gens Astral God embraces and Aoi hy of Got 42,2 1 have of Oo S38 1 Sra Argue Cy of Gd 96us The Ths Anping knoe alltime, which nie ereatare, Anguish our wil ae re ‘hove, Yeit by God's wl hat we have fc wil nd ii by God's wl ‘tha our freesomsperecien choosing the poe “itis with isp hat we are or shal be, fee" Participation in he willot fie god woud indcad ‘Sour our Feadom ae Cer eecorien, becaae theo wil weal bon thesame onalogea plane arcpaton inthe wl ofthe eranscendent God, by conta, makes possible our freer, because he wilt “Augustine moes com the notin of fate to de question of the greatest ‘of Rome, This greatness was dae not to fate but the moral character of the Romans, epsily a the ost of Rome's rev power Te aly Ro mans fused eniely on acguiting glory. At fis they sug to gai ory in ibery ter the sought co gain gory by exercising dominion oer other peoples Daring the period in which they exalished ele greatoes heir thie fr glory presented them fom fling ina plesaresecking o red “Thee greatness Consitedin their devotion personal and communal hones Desiring be honored the eadees of Rome had sufcen personal vireuto ‘rable Romer thee ‘CeranlyAngustine considers low of pis to be deny vie. Bt when ‘people worship temporal gods, people annet conceive of teanseendent {Godin whom they participate and fom whom thy see eternal happiness. “Ther worsip rele ur rly vine agency andes heroes "erin ‘aril ity and had before them, ase end of al dhe oles undertaken in is behalf ts sfey and a Kingdom, notin heave, bat inert." Since they ‘ould not hope fora gorous eternal eva, was avy blaseworhy that they hoped for sono ently owas Augie comments ypu, "What le bt glory should they lve, by which hey wished een after deh tolivinthe mouth of adic?" fone can only parse empoal goods, tlory and honor ae the est debasing goods that one can puts. Having Showa ter worship of tempoaly bound gods, Augutne thus demonstrate that ther reese toe om choosing the bet possibe good mail sen 15. i of Go 0». 185. Se id Sei Reson tod Ou ‘hoon apie til and Ones one ed Pi lam Den Haglan in us anny MD: eget 208) 6°96 ie E Gil Arquin: Panpo of redone Yo Dose 58 3 St bara, iuateua Soy, Hob e ingAnie md ‘ar ogi oe Wa sa te of han Me 8) 2085, Til econ he Ram nn et hed ae Cay of Oo ‘eto € an apie Uo ou he Cayo Cod The tse he Grote $isizon tty spss te a genom a ely gute pet Carta Rs Banh, “One ra nn ony fre (Loin antsy Chee bln Des on Kan eth so ‘dete tole, 8,3 2. "7 hope ay of 5st Bak gmt, of Got Sen Bop eventos ry conception of history a lacking a patcipaton in dhe eteralSecking an thy reward the Romans recived what they sought "The tagalyaf Kemet hat undertanding history and of thedivine, ves rly and ext many Romans ff rom ee hanes which comes oly from God. Augstine dws wo lessons. Go's povaence uty lle the Roman Empitet nese, rd God intended that those who seca heavenly reward within che heavenly cy shouldbe inspized eo a increase of fervor, hurling and eadurancely seg how dered hee cszenrof theca sy pursued merely early reward. Even the Chesian marys canner boast in this dod, for they do foram eternal reward what many Roma did fo snincomparay lesser earthly evar Indeed, Christian should beached ite donot outdo she Romans in great deeds Before moving on, Agstne “arly distinguishes deste fo glory ftom dese for domination te ater doesnot requir eal honor fro others, ads its selfish and cre Augus- "in alo remarks that it unseemly ha he vets be pr othe sevice of ‘earthy glory ince such glory is ultimately no more dan “empty coneie"? [sly henotes that God's gnerance ha ncideupholding Cietan Rome swell allowing tc sf, and he names Constavine and Theodosia 5 ‘samples of praiseworthy Chistian enperos. Theodosius, who subse eo public penance far having ppeorda mance in Tesealnia, ight valaed ‘sings member ofthe Church morethan be alued beingrulerof the wodd™ Books 6-10 “Augustine esogoizes that he needs co reat in pre deal the philosophees ‘who, despite electing popular stds about the gods snd taining to some [ue isights about God, nonetheless advocate the worship of the gods a8 opcie to evedarting Ife He respecte te enon of Mascus Vary 3 friend of Geo, and Varois among those whe encouragethe worship ofthe gods: More inporeane, Apitne has profound admire forthe wrtngs 1 Ane nf Co 5.9.21 Sarin Cee“ ac Seer oan 3 727 Tame Wy Th ly aed Wage an {ior Sruno aber Bad, OA, "oq iJ Ws che oe of cunt Rng pan Cy of Co ns ear sl hen Side ssa 778, 929% Dot tne! he Hee gor “Sia a t-te Niner Cro ee C11 anna ory Stith Tho of ein, nde (Camb et yy aon hyd a Dom0 ‘ethane ‘ofthe neo Platonists, despite his equally deep etgue of thee postion. He aso wishes to commen passingon Hermet eligonanéonStoiedaceiae ingeneal, although his fous ison te neo Placonsts. The secon ie books ‘ofthe Cty of God in shor, discus the appecaches fom within page phi Tosophy that ar closet underscanding history a sly temporal bac 2s participating in the eanscendent and een Discusing Varo's theological writings, Augustine st notes that Varo eas human sions prior divine mates, with he sulengimpliaion thatthe gos area constr according Angst, Vato sgt that thisis he cs) Varro cies the popula series abo the gos examines therole ofthe gods inthelifeof dhe ci nd weats various theories about the raat ofthe gos proposed by Herat, ythagoras Epica endo fo “Angesine argues that Varco incends ony the philosophers theories about ‘theatre of the gods be taken seriously a theology, but even 0 Varco ffm the importance ofthe gods forthe ety (and thus ao the importance ‘fthestorie, which Vt interpre as snolaingnatrsl phenomena tht "Under popular devin)" Augostine fads te same suppor of natu theology anda much sangeet of the city's encouragement of the ‘ote abou the gods nhe toe philosopher Senec's Aga Supertions. Yer Seneca contnted worship the gods and racked the elighous paces ‘ofthe Jews In Vartos natural theology sometimes Jamas ov Tess the word fd Jupiter ig he one who brings the world to fallen in oser places ‘Varo ientes Jupiter asthe wosd-soal. Varo discusses namerous otber “cee” god, who sem tobe eter the world or part ofthe wold. This Vato fey believed tha the ase sacar of ature ile and died bysome nisl force," Bache has no ea what tat foresight be, ad his elas ofthe god simpy perpetuates the supersitions hate dered necessary fr deluding and manipulating the populace ™ ‘Better pth, Augustine saya it giv up sith gods and instead to woe ship she eu Crestoe God. Goss rascendence cables hn o ac fel in the world and w accomplish those things that Varo acts to gods bound by spatioemporal limitations Agustnedesebes “he on ve God who ‘active and operate in ll hose things, but always acing as God, that preset everrwhereinis tai ee feo al saa confinement completely armel bso indie, weecly unchangeable, ad fling eaten and earéh wich hisubgaitous power" All ings partlpute inthe one tae ‘God, and some creatures pasipae fey: God "gover ll hinge in soch 3 manners toalow them o perform and exes sher own rope moreent Fo although they canbe nothing without im, they are no what he ik”™ 2.05 Var 0. Aus Cho ol, 18,2638. B Aap, Cp of Cad 2 2. Begin Api 6 of Cad. tome Do MO. cnet ot na Only this Crest God, who send his Word when we wee Made by si, irs eternal. Ths ie made known by propresivereveation, fisthough ‘Sra den though checaling ra andthe ingot tela andthe prope ‘Serthat Chis alll, The homily of Chris rer oman rom the pee ‘of wortipingceturs her than the Crate Aaguine hee pent ally Patcipaory undetaningof history ardesoltono Varese upon Sworshipof she gods asneesny (ren och point icetionally deladingthe populace forthe ourshingof the humanciy Trueman fowishingreqsins A dhelogial acount of tine and eenigof the Crestor Gos reaching out 0 Uinded aoa and insng uso share in his very ie God desires o fee fom rpernttios delusion nd to cable eo aim the ee egon "aero theology allows that we prcipte inthe word sou, beth neor Placoists go much fetes Alsiough they to encourage the worsip ofthe sods they teach profoundly partipatory vision of ea Augustine Inguies lng io whether shee theology sacs. As we wil sc he arges that thei theology is inufinly rooted in emporal sory. They fal to recog. ‘ze theinercctin of pacity and lineatempol itor. a eee psminet by Ise? Mesa, ‘Augustin observes hat the nco-Platonss "acknowledge God as exiing ston that of theatre of sul and athe Creator noon ofthe ‘orl, whichis often called heaven and earth, bata of eey sul hates, ind as Kim who gives lesednes the atonal sol. by prtiption Iso unchangeable and incorporea ight" How dd is underseanding ‘of human hfe anes the pagan world? Augustine bepns with Pyehagoras ‘nd Thales andafeertrcing Thales socesorshe arcivesw Sorat, whove Concer wiasmorlty rather han natural scence" Aogusine considers that, Socrates was merited by the necesicy of purifying oe'sife before prying ito theeaussf the universe (ulimately Gv). As Agstinepusit Socates incened tha the soul, "dlvered rom the depressing weight of Iss, ight raise ielf upward by isnaie gore eeeal hing, nd mht wiped Understanding, contemplate that nature which ncorpored and unchange- ableligh,whece ve the causes ofall eated natures” Soctats’s followers, says Augustine focused onthe problem of ienying thehighest good, that which makes sappy Amonghis followers, Pato and Iissueceot hots Augstneclls “Patni” united practi and conten placiveinguiry with he result thatthe Plaoniste were able iSeny God as theteanacendent “autor ofthe univers the source of chelight of tah, and ‘cbestowerof happiness "™ Arguing che Platonses supersede the cater 2 haa ly of Gal 8, Dd 2 orth to of hp ot ore Pte Day Argue cot cadicls ‘hopin of Go 83. Dd 6 hag Ci of Oa 83.m “The Theon Aung shines (Varro, the cies, an so fore) whose conceptions were bound to {he spatiotemporal fumework, Angostine applauds this breakthrough roan ‘understandingof realy inwhicheverching fit paticpatsin God without being God. Theoogh an intlleal ascent, beginning with material things and singt God the Patni erie a the docrines of the erancendene ‘God, he participation ofall te things God, and she enjoyment of God asthe highest good (he happines) ofthe rational crete ‘Augustine explains the estence of such good philosophy by reference co Pauls statement in Romans 119-20, Tor wha an be kaon shout God i Plain other, Beeae Go as shoxn other. Eve since the erestion of th word his invisible nature namely his eternal power and deny has been ‘leauy ecesied in he ings tac have been mae." He also quoes Pal’ Sestement in Acs 1728, “Tn hi we lve and move and have ou bein’ a5 ‘je Some of your poets hare sid" Yr in Both ese, as Augustine noes, Paul goes 0010 urge epentance. The apostle tothe gels underscores that the gentle hae ofered false worship and have alle ino the sn of pie, Augstne sates thatthe Plaoniss, and anyother philosophers who share tha views, hace with Christians the cue knowledge of God Regarding aco hist, Augustine thinks i possible chat he was aequatned wih the ont ofthe books of Moses atleast sofarasto understand Go as"T as (Ese, 3:19, Although Plato knows truth about God and rej degrading oss about the gods, ower, nt only Mato bt als his followers ch at Plotinus, lamblicus, and Poephyey woeship the gods. Debating especialy with Apuleius of Madaura and the Hermetica, Augustine argues thatthe ‘worship of gods amounts to demon worship, whens the nobler impulses of Such wosshp az ested inthe honoe (noe worship) ehae Christians ay to holy angels and marty ‘Augstine ls devotes some energy to arguing pase Apulis that here reno god “demons” pace Socrae'setmony thas was inflaeeed by + ‘oud demon" who mediated beeween hin and he gods nhs ean, loins Speus with Augustin) Augustine's purpose bees olay he goandwork or ‘lkeusion ofthe mediation of Chr, te one mediator between humane and (God. Hestacs chat although Chvsrs mediator in his humanity nonetheless “that Meslatorin whom we ca pticpae, an by patiipaion ach ox ‘ays the unreated Word of Go by whom al hings were created." By ‘aking on human nature, the divine Word enables sto pare i is owt dlivine nate. The blessed in heaven participate oti he angts but in he ‘nig in which che angel pariipate and so ache dhe elicit" Av _gustine reer the Pstnieneion tht divinity would be dled by contact miter tbe Thai of Sin Ang (Ors Chrno, 8D, 16 BE. “0p Gof Gs ae caver ms ith oman Yee sans chat allen humanity eannor dea close God ‘thou ing pod of sill cleaving a crestore aher hap o Cod For his reason the divine Word becomes man, but withoa sn. His holy actions eatblsh the righteous and beautifl pach upon which we en be tried vo God, who ge wr hapinee by giving ws, im and through Christ, tn the Ho Spr" share in how being Augustine raises Chris's ‘Shetice and explains that in che Eacharit "he whole recrned city that into the congregation or community ofthe sins i ofered to God as four saci through the great ligh Priest, who offered himself to Godin Iispasion fru, that we mighe Be members ofthis glorious hen This ‘worship i offered solely ro God, oreo angels. Augustine hve argues at Tength wih Porphyry especially Porphyry'sappsinal of thea rites aimed ft communion wth angels and gods” The angels themscoes, Augustine ‘serves, dict our worship tomar God slone,aecodingo Serpe. He {rer the angel rolein the ving ofthe Toh ad in she meals by which God conf his promises The Old Testament sacrifices symbolize thee Seacious strife of Chris, in which he Church pactiiptes through the Eucharist. No othe sacrifice, inlading those erroneously offered bythe serait, isneeded. “Angulo tks up the ao-Pltonise teaching on che "pencpes™ che (One he Ill and the worl soul Augustine states hat herein et, ‘nlv one "pensple God, whois Father Son, nd Holy Spr For Borpiye, usfieation comes onl from the pene” but Porphyry rejected ih ‘Ghuis:AtributingPrpiyeys postion ro diedain forthe sh, Augustine ‘phases dat ony si, not incarnation is unworthy of God. The “pit ‘ple the Word, takes on sinless sh in eder to purify allthose who are in ‘the sh his deat pays the penalty of infor all of becuse he doesaor owe the penalty By fit, which s God if, humans~iacuding a mamber who Tite before Cristea thi puresion and are sated nto eternal Ife The holy angels vite to become thee "llow-