The Conversion of St. Augustine of Hippo
Apostolic Letter of John Paul II
The Conversion of St. Augustine of Hippo
Augustine of Hippo (Augustinum Hipponesm) by Pope John Paul II
III
It is not irrelevant to recall the pastoral activity of this bishop, who is universally acknowledged as one of the greatest pastors of the Church. This activity also had its origin in his conversion, because the conversion gave birth to his resolve to serve God alone. "Now I love You alone.... I am ready to serve You alone."[230] When he then realized that this service must also include pastoral activity, he did not hesitate to accept it; he accepted it with humility and trepidation, but out of obedience to God and to the Church.[231]
This apostolate had three fields which spread out like concentric circles: the local church of Hippo, which was not large, but was troubled and needy; the African Church, which was sadly divided between Catholics and Donatists; and the universal Church, which was attacked by paganism and Manichaeism, and disturbed by heretical movements.
He saw himself as the servant of the Church in every way: "Christ's servant, and through him the servant of his servants."[232] He drew all the consequences of this, including the most taxing, such as risking his own life for the faithful:[233] he asked the Lord for the strength to love them in such a way as to be ready to die for them "in reality or in disposition."[234] He was convinced that one who was placed at the head of the people without this disposition was "a scarecrow standing in the vineyard"[235] rather than a bishop. He did not want to be safe without his faithful,[236] and he was ready for any sacrifice, if it would bring those in error back to the way of truth.[237] At a time of extreme danger because of the invasion by the Vandals, he taught his priests to stay among their faithful even at the risk of their own lives.[238] In other words, he wished that bishops and priests should serve the faithful as Christ served them. "Let us therefore see in what sense the bishop who is set over others is a servant: in the same way as the Lord himself."[239] This was his constant program of action.
In his diocese, which he never left except in a case of necessity,[240] he was assiduous in preaching—he preached on Saturday and Sunday, and frequently throughout the entire week[241]—in catechesis;[242] in what he called "the bishop's audience," which sometimes lasted for an entire day, so that he did not eat;[243] for the care of the poor;[244] in the formation of the clergy;[245] in directing the monks, many of whom were later called to the priesthood and the episcopate,[246] and in the guidance of the monasteries of nuns.[247] When he died, "he left the Church a very numerous clergy, and monasteries of men and women full of thoseconsecrated to chastity under their superiors, and libraries."[248]
He worked with equal tirelessness for the Church in Africa, accepting the task of preaching whenever he was asked.[249] He took part in the frequent regional councils, despite the difficulties of travel, and undertook with intelligence, assiduity and passion the work of terminating the Donatist schism which divided that Church into two parties. He strove hard to achieve this success, which was his great merit. He recorded the history of the doctrine of Donatism in innumerable writings, explaining the Catholic doctrine of the sacraments and of the Church; he promoted an ecumenical conference between Catholic and Donatist bishops, and he animated it by his presence.
He proposed the removal of all obstacles to reunification, including that of the renunciation of the episcopate by the Donatist bishops,[250] and obtained this. He published the conclusions of this conference,[251] and brought the process of pacification to full success.[252] When persecutors sought his death, he once escaped from the hands of the Donatist circumcelliones because their guide took the wrong way.[253]
He composed very many works and wrote many letters for the universal Church, entering into many controversies. The Manichaeans, the Pelagians, the Arians and the pagans were the object of his pastoral concern in the defense of the Catholic faith. He worked untiringly by day and by night.[254] Even in the last years of his life, he would dictate one work by night and another, when he was free, by day.[255] When he died at the age of seventy-six, he left three works unfinished: these three works are the most eloquent testimony to his sleepless diligence and to his unconquerable love for the Church.
Endnotes
230 Solil. 1, 1, 5: PL 32, 872.
231 Cf. Serm. 335, 2: PL 39, 1569.
232 Ep. 217: PL 33, 978.
233 Cf. Ep. 91, 10: PL 33, 317-318.
234 Miscellanea Ag. I, 404.
235 Miscellanea Ag. I, 568.
236 Cf. Serm. 17:2: PL 38, 125.
237 Cf. Serm. 46, 7, 14: PL 38, 278.
238 Cf. Ep. 128, 3: PL 33, 489.
239 Miscellanea Ag., I, 565.
240 Cf. Ep. 122, 1: PL 33, 470.
241 Cf. Miscellanea Ag. I, 353; Tractatus in Io 19, 22: PL 35, 1543-1582.
242 Cf. De catech. rudibus PL 40 309s.
243 Cf. POSSIDIO, Vita S. Augustini 19, 2-5 PL 32, 57
244 Cf. POSSIDIO, Ibid., 24, 14-25: PL 32, 53-54; Serm. 25.8: PL 38, 170; Ep. 122, 2: PL 33, 471-472.
245 Cf. Serm. 335, 2: PL 39, 1569-1570; Ep. 65: PL 33, 234-235.
246 Cf. POSSIDIO, Vita S. Augustini 11, 1 : PL 32, 42.
247 Cf. Ep. 211, 1-4: PL 3, 958-965.
248 POSSIDIO, Vita S. Augustini 31, 8: PL 32, 64.
249 Cf. Retract., prol. 2: PL 32, 584.
250 Cf. Ep. 128, 3: PL 33, 489; De gestis cum Emerito 7: PL 43, 702-703.
251 Cf. Post collationem contra Donatistas: PL 43, 651-690.
252 Cf. POSSIDIO, Vita S. Augustini 9-14: PL 32, 40-45.
253 Cf. POSSIDIO, Ibid. 12, 1-2: PL 32, 43.
254 Cf. POSSIDIO, Ibid., 24 11: " . . . in die laborans et in nocte lucubrans": PL 32, 54.
255 Cf. Ep. 224, 2: PL 33, 1001-1002.