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Augustine of Hippo: A Biography, Revised Edition with a New Epilogue, by Peter Brown
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This classic biography was first published thirty years ago and has since established itself as the standard account of Saint Augustine's life and teaching. The remarkable discovery recently of a considerable number of letters and sermons by Augustine has thrown fresh light on the first and last decades of his experience as a bishop. These circumstantial texts have led Peter Brown to reconsider some of his judgments on Augustine, both as the author of the Confessions and as the elderly bishop preaching and writing in the last years of Roman rule in north Africa. Brown's reflections on the significance of these exciting new documents are contained in two chapters of a substantial Epilogue to his biography (the text of which is unaltered). He also reviews the changes in scholarship about Augustine since the 1960s. A personal as well as a scholarly fascination infuse the book-length epilogue and notes that Brown has added to his acclaimed portrait of the bishop of Hippo.
- Sales Rank: #350208 in Books
- Published on: 2000-11-30
- Original language: English
- Number of items: 1
- Dimensions: 1.80" h x 5.64" w x 8.80" l,
- Binding: Hardcover
- 576 pages
Review
"A great biography of the greatest father of the church, and an introduction to the intellectual world of late antiquity." -- Washington Post Book World
About the Author
Peter Brown is Rollins Professor of History at Princeton University. Brown is the leading English-language authority on St. Augustine; his many books include Society and the Holy in Late Antiquity (California, 1982), Body and Society (1988), Power and Persuasion (1992), Authority and the Sacred (1995), and The Rise of Western Christendom: Triumph and Diversity, A.D. 200-1000 (1996).
Most helpful customer reviews
18 of 19 people found the following review helpful.
Passionate History of Significant Church Father
By rodboomboom
Written in 1961 while at Oxford, yet here given subsequent "New Directions" from additional historical developments, provides a provocative and captivating read of a most influential Christian, bishop, theologian and writer.
Augustine is truly a gem of the church catholic, in a time of transition from one world power to another. Late Rome in Africa is so fascinating. Never before has it been brought to me the significance and the breath of this, yet here Brown does truly make one thirst for more. And I trust that this would be the highest compliment to his massive effort here, that one is stimulated for more of Augustine and his times.
Truly this should be read and judged by its intended scope, a history, a biography, not a theological or philosophical work. He achieves his purpose convicncingly with what he had at the time. Amazed at the continuity and yet slowly opening maze of issues, personalilities, and cultural developments that the author maintains, yet all the time revolving around the inner tensions and development of this amazing individual.
His background in Cicero and rhetoric served the church so well in his later years, as did his stints in Platonism and Manicheeism provide the necessary connects to his sigificant contributions to the spread of the early church and their bouts with Donatism, paganism and Pelagianism.
Certainly has awakened my appetite to further study into this great Christian. As the 576 pages go so easily from the words of this fine writer, you will enjoy this read as well.
18 of 21 people found the following review helpful.
From Manichees to Donatists, the World of Augustine
By S. Pactor
I read the old version, which was fine. Augustine spanned the gap between the classic world and the emerging world of the middle ages. He started life as a Manichee and flirted with neo-platonism before settling down to life as the bishop of Hippo in Roman Africa. His was a very "Roman African" kind of career (a phrase which meant nothing to me before this book). Roman African Christianity was a "purer" form that was less influenced by decadent Roman/Italian ways. In fact, the main schism of Augustine's time, the Donatists, had split from the Catholic church over the issue of Christian collaboration with Roman pagan authorites.
Throughout his career Augustine stood for the religion of church and parishioner (as supposed to the religion of the monastaries). His theology emphasized original sin and supported baptism at birth. Humans needed Christianity as a weary traveller needs an inn.
He was a prolific writer, but always anchored his writing in current events. For example, City of God was written after the sack of Rome by Alaric the Visigoth(love those names) sent patrician Romans(who were Pagans) scurrying to Africa for succor.
I felt I got a better sense of the "life and times" of Augustine as supposed to his thought and ideas. Not that I have a problem with that. Augustine is an important transitional figure between the classical and christian worlds, and his times give the reader of what it was like to live during the fall of the western roman empire.
I recommnend it for people interested in Augustine himself or the time period in general.
7 of 7 people found the following review helpful.
Has Become the "Canonical" Biography of Augustine in English
By Peter Ramming
St. Augustine, Bishop of Hippo in late antique Roman Africa, is perhaps a favorable subject for a modern biography. This is because there is an exceptionally large body of his writings which have come down to us from Late Antiquity. There are some 93 formal theological works, as well as many letters and sermons; and some works, such as his "Confessions," are uniquely intimate ancient documents. These formal works can be securely dated, and increasing insight on the dating of his letters and sermons continues to accumulate. Thus we have a tremendous amount of material which gives the historian direct insight into Augustine's thought and its development, as well as valuable information on the historical circumstances of Augustine's life.
However, possessing this vast trove of writings is one thing. Actually reading and understanding it critically and for its historical value is another, rather massive task, especially when some of Augustine's works are as lengthy as "City of God." In this sense, Peter Brown has performed a laudable service in becoming deeply famliar with Augustine's writings, and with the immense modern secondary literature.
Brown's "Augustine of Hippo" is often a delight to read. Brown has a friendly and intelligent style, with an eye for vivid simile and other metaphor, and for the telling historical detail. The Late Antique world he paints is one of color, light, sound, and human activity. A major virtue of Brown's biography is that he quotes often and at length from Augustine's body of writings, so we can hear the man speak for himself. This is always to be valued when dealing with ancient sources, and Brown's translations (presumably his own) are clear and skillful. We follow Augustine from his birth into a vital and secure world of Latin Roman culture in the minor North African city of Thagaste in 354, to his death in the major port city of Hippo Regius in 430, in a civilization being shaken to its core by barbarian invasions.
Augustine was born to a pious Christian mother (Monica) and a pagan father of moderate means. His father (Patricius) sacrificed to provide Augustine with a superb education in Latin Rhetoric, the first step to any successful career in law, government, or academia. Augustine knew only Latin, not Greek (like Ambrose and Jerome), nor the Punic of the North African peasants. However his proficiency in formal Latin became excellent, and he was deeply familiar with Latin authors such as Cicero, Sallust, Terence, and Virgil. Eventually Augustine attained a Chair in Rhetoric in Milan (in 384), effectively the political capital of the Western Roman Empire.
Under Brown's deft guidance we trace Augustine's thought through an early infatuation with Manichaeism, into a fascination with the Neo-Platonism of Plotinus of Alexandria, and, in 387, to formal Christian baptism in Milan by Bishop Ambrose. After Monica's death later the same year in Ostia, the port of the city of Rome (Monica's grave marker was unearthed in a church courtyard in 1945), Augustine returns to North Africa, and (in 391) is proclaimed, rather against his will, bishop by the congregation at Hippo, where he will serve faithfully and productively until his death in 430 as Gaiseric and his horde of Vandals besiege the city.
Brown is interested in the history of Augustine's life, but he is equally concerned to show the gradual unfolding of Augustine's thought. Augustine had a powerful intellect, and was able quickly to master most topics to which he devoted his attention. Indeed, in reading Brown's biography, one is struck by how much it was Augustine who crystallized much of what became the accepted dogma of the Western Church. It was Augustine who clearly spelled out the doctrine of Christian salvation through the "free gift" of grace provided by Christ's life, death, and resurrection. This grace was available to all believers regardless of worldly status and through no personal achievement of merit. Augustine will lead the western Catholic Church through the successful suppression of Donatism and Pelagianism, and will marshal the effective theological refutation of these threatening heresies.
Brown takes pains to dissect Augustine's writing to show the trajectory of his thought. This is often interesting and illuminating, as when Brown shows how Augustine was attracted to the preaching of the prophet Mani and the Manichaean concepts of a "good" Kingdom of Light which was marred by an "evil" Kingdom of Darkness. These categories satisfied a young Augustine until he realized that this good force of light was effectively passive against an active evil force of darkness. Brown also shows how Augustine found scintillating the late antique revival of Platonic thinking in the Alexandria of Plotinus. Augustine found the Neo-Platonic teaching of striving through the hierarchically ordered world (mundus) to a fleeting contact with the divine One to be compelling, until he came to believe that "it was in the life and person of Christ that he saw 'the alliance of beauty and matter' at its most intense and most significant" (pg. 506). While Brown's explication of Augustine's thought is always perceptive, I sometimes found following Brown's tracing of the circumlocutions of Augustine's thought a bit tedious.
Brown, however, is a first-rate historian and scholar, and he thoroughly grounds all of his historical prose in footnotes. Sometimes there are ten or twelve footnotes per page of text. All details drawn from Augustine's own writings are referenced in footnotes (a truly valuable feature), as is the pertinent secondary scholarship. The learning implied in these footnotes is formidable.
Brown completed his biography in 1966 as a young Oxford scholar of just over thirty years-old. Significantly, previously unknown sermons and letters of Augustine were discovered in 1975 and again in 1990. These new documents provide unique insights into crucial phases of Augustine's career as a bishop and scholar, and Brown added an epilogue to his original biography in 1999. In the epilogue, Brown masterfully unlocks the importance of these "new" sermons and letters, shows the impact of the exploding field of the study of Late Antiquity since the mid-1960s, and offers fascinating insights on his personal development as a scholar since the late 1950s through 1999, and shows the places where he would revise earlier judgments and impressions of St. Augustine. With this new epilogue, Brown's portrait of Augustine feels complete.
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