opponent Julian of Eclanum believed that carnal concupiscence is a normal part of human

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1 3 II. Problem No single Patristic theologian has had a greater impact on Western Christianity than has St. Augustine of Hippo. Wherever one goes in Western Christian intellectual tradition Augustine has been there before us and has often laid the foundations for further reflection on the topics he addressed. One facet of St. Augustine s wide-ranging thought that has proved to be foundational for Western Christianity is his theology of Christian marriage. Augustine addressed the topic of Christian marriage in several of his works and he devoted three different treatises specifically to the topic. 1 Augustine s thought on marriage developed throughout his lifetime. He reflected upon marriage soon after his conversion to Christianity. He then modified and expanded his thought on this topic largely in response to challenges to marriage proposed by different heretical groups. Early in his life, Augustine addressed the Manichean position and at the end of his life he entered theological battles with the Pelagians. In each of these controversies and throughout his life as a Christian Augustine upheld marriage as a good. Against the Manicheans and their rejection of sexual intercourse and procreation, Augustine defended the goodness of the married state and the fact that marriage was instituted by God at the beginning of creation. Augustine s Pelagian opponent Julian of Eclanum believed that carnal concupiscence is a normal part of human existence and he accused Augustine of having reverted to Manicheanism for believing otherwise. Responding to Julian, Augustine maintained that carnal concupiscence is a disorder engendered in humanity after the fall and it must be curbed in humanity s present state. In his responses to 1 These treatises are: De bono coniugali (401), De adulterinis coniugiis (419/420), and De nuptiis et concupiscentia (419/420).

2 4 the Manicheans and the Pelagians, Augustine was responding to two extremes. Augustine s thought on marriage developed as a result of dealing with these two extremes. Augustine s theology of Christian marriage has received much attention and has been highly debated in modern scholarship. It is this author s sincere hope that this dissertation will make further progress in the endeavor to come to a fuller understanding of Augustine s theology of marriage by approaching this topic from a perspective that has to date been neglected. The thesis of this dissertation is that there is evidence in Augustine s writings on marriage that they should be understood in light of his trinitarian theology. I will propose that a full understanding of Augustine s thought on marriage is not possible unless one views his insights in this area against the backdrop of his thought on the Trinity. Augustine s theology of marriage is connected to his trinitarian theology by certain concepts and currents of thought that run through his theological reflections in both of these areas. The connection between Augustine s thought on marriage and his thought on the Trinity is found when one reads Augustine s works on marriage in light of his great dogmatic treatise, De Trinitate. I contend that the connection between marriage and the Trinity in Augustine s thought is present in currents of thought common to each topic. These shared concepts should be taken into account when evaluating the Bishop of Hippo s thought on marriage. This connection between Augustine s theology of marriage and his trinitarian theology is important because it bears directly upon the way one should interpret what Augustine says about how spouses should relate to each other. In light of the proposed thesis the model of married life that Augustine proposes, including the sexual aspect of the spouses conjugal life, can be more fully understood in light of what Augustine says about the relations existing among the divine persons in the life of the Trinity.

3 5 I contend that the evidence of the link between Augustine s thought on marriage and his reflections on the Trinity is two-fold. First of all, in De Trinitate Augustine posits a concept of personhood, both human and divine, which enables human beings to understand how they ought to relate to each other in their most intimate of relationships. Augustine s concept of the human person is analogous to his conception of the divine persons of the Trinity. The very analogy of the human person being likened to the divine persons of the Trinity as affirmed in De Trinitate approaches a relational view of the human person. 2 This analogy is apparent when Augustine presents the essence of the Trinity as love and the divine persons as lover, beloved, and love. 3 These relationships that define the persons of the Trinity for Augustine are relationships into which all human persons are capable of entering. Augustine himself explicitly states that human persons, both in their relations to God and to each other, are to imitate the way the divine persons of the Trinity relate to each other. In a passage that discusses how the Father and the Son are joined together through the Holy Spirit, Augustine states: through him the begotten is loved by the begetter, and in turn loves him who begot him; in him they preserve the unity of spirit through the bond of peace, not by a participation but by their own essence, not by the gift of anyone superior to themselves but by their own gift. And we are commanded by grace to imitate this unity, both in our relations with God as well as among ourselves. 4 Thus, for Augustine the life of the Trinity is to be the model for all human relationships. However, one must remember that Augustine sees the relationships between the persons of the Trinity as the defining characteristics of each of the divine persons. In fact, the divine persons are distinguished from each other only in terms of relationship. Each divine person 2 William Riordan O Connor, The Concept of the Person in St. Augustine s de Trinitate, Augustinian Studies 13 (1982): De Trinitate VI, 7. 4 The Trinity, trans. Stephan McKenna, The Fathers of the Church, vol. 45 (Washington, D.C.: Catholic University of America Press, 1963), VI, 7; De trinitate VI,v,7: CCL L, 235: quo genitus a gignente diligatur generatoremque suum diligat, sintque non participatione sed essentia sua neque dono superioris alicuius sed suo

4 6 exists as a subsistent relation. Thus by telling all people to imitate the relations of the persons of the Trinity as a way to achieve unity, Augustine is positing the necessity of realizing a relational quality of human personhood. The analogy of divine and human persons centering around the relationship of love should be taken into account when evaluating what Augustine says about relations between husbands and wives in marriage, the most intimate of relationships between two human beings. 5 The second link between Augustine s theology of marriage and his trinitarian theology is that in his writings on marriage Augustine sees marriage as founded upon friendship (amicitia) in the order of love (ordo caritatis). 6 Augustine sees friendship as mutual love 7 and proposes friendship as the essence of marriage when he states: Further, friendship perishing, the bonds in the soul of neither marriages nor of families and relations can be saved; because in these also is certainly a friendly harmony. 8 If one seeks to learn how Augustine understood the mutual love proprio servants unitatem spiritus in uinculo pacis. Quod imitari per gratiam et ad deum et ad nos ipsos iubemur 5 Note that I am proposing that Augustine saw marriage as the most intimate of relationships between two human persons. Marriage is the most intimate relationship between human beings because it involves the most complete gift of one human person to the other, in both body and soul. I am not saying that Augustine saw marriage as the most intimate relationship into which a human being is capable of entering. In fact, he did not see it as such. It is obvious from his writings, and especially from his De sancta virginitate, that Augustine saw the state of vowed celibacy or consecrated virginity as higher than that of marriage. Like marriage, vowed celibacy or consecrated virginity involves a complete gift of self, both body and soul. However, what makes the celibate or virgin state higher than that of the married state is that the vowed celibate or consecrated virgin unites himself or herself directly to the Lord Jesus Christ, a divine person, instead of to another human person. Although married spouses are open to each other in love in a total and exclusive way on the human plain, they cannot be each other s final good. Augustine saw that the vowed celibate or consecrated virgin enjoys a spousal relationship with the Lord Jesus who is his or her ultimate good. Augustine saw that vowed celibacy or consecrated virginity are eschatological signs of the communion with God that will be experienced by the blessed at the end of time. In this dissertation I will limit myself to dealing with Augustine s view of marriage and will not seek to analyze his theology of celibacy or virginity. Thus the analysis I undertake should be seen as elaborating Augustine s view of marriage as a good lesser than that of consecrated virginity or vowed celibacy. 6 De bono conuigali 3, 3. 7 De fide rerum invisibilium 4. 8 De fide rerum inuisibilium 4: CCL XLVI, 4: Porro amicitia pereunte, neque connubiorum neque cognationum et affinitatum uincula in animo seruabuntur; quia et in his utique amica consensio est. (translation mine)

5 7 that is friendship, one will discover that this too is linked to Augustine s trinitarian theology. In his De Trinitate Augustine states: the Holy Spirit is something common to Father and Son, whatever it is, or is their very commonness or communion, consubstantial and coeternal. Call this friendship, if it helps, but a better word for it is charity. And this too is substance because God is substance, and God is charity (1 Jn 4:8, 16), as it is written. 9 Thus, friendship (amicitia), communion (communio), and love (caritas) are terms that Augustine uses not only to refer to the Holy Spirit but also to refer to the essence or substance of the Godhead. Further, the words friendship (amicitia) and love (caritas) are also applied to the bond and the essence of marriage as a unique kind of friendship existing in the order of love, an existence signifying intimate communion between spouses. This spousal communion is different from all other forms of friendship between human beings because spousal friendship involves communion on both the spiritual and the physical plains. For Augustine a special oneness of heart (concordia) characterizes friendship and the peace of the family. 10 Augustine appears to make the connection between his trinitarian theology and his theology of marriage, based upon the concepts of love (caritas) and friendship (amicitia), explicit by referring to both the Trinity and marriage as societies (societates) based on love and friendship. In De bono coniugali Augustine refers to marriage as a natural society based on friendship when he states: Since every man is a part of the human race, and human nature is something social and possesses the capacity for friendship as a great and natural good, for this reason God wished to create all men from one, so that they might be held together in their society, not only by the similarity of race, but also by the bond of 9 De Trinitate VI, 7. trans. Edmund Hill, The Trinity, ed. John E. Rotelle, The Works of Saint Augustine: A translation for the 21 st Century, I.5 (New York: New City Press, 1991), ; De trinitate VI,v,7: CCL L, 235: Spiritus ergo sanctus commune aliquid est patris et filii, quidquid illud est, aut ipsa communio consubstantialis et coaeterna ; quae se amicitia conuenienter dici potest, dicatur, sed aptius dicitur caritas ; et haec quoque substantia quia deus substantia et deus caritas sicut scriptum est. 10 De civitate dei XIX, 13; CCL XLVIII, 679: pax hominem ordinata concordia, pax domus ordinata imperandi atque oboediendi concordia cohabitantium

6 8 blood relationship. And so it is that the first natural tie of human society is man and wife. 11 In Sermo LXXI Augustine refers to the Trinity as a society (societas) when he states: Therefore, to whom in the Trinity does the communion of this society properly pertain, unless to the Spirit who is common to Father and Son. 12 If one remembers that Augustine refers to the Holy Spirit as not only communion, but also friendship (amicitia) and love (caritas), 13 then it seems that Augustine is presenting the natural human society (societas) of husband and wife, founded upon friendship (amicitia) and love (caritas), as analogous to the society (societas) of the Trinity. It would seem that Augustine is proposing friendship (amicitia), love (caritas), and communion (communio) as words that can be used to describe the relational-essence of the Trinity and, in an analogous sense, marriage. Thus, Augustine s thought on marriage is linked to his trinitarian theology through his concept of personhood and through his understanding of the personal relations of love (caritas), friendship (amicitia), and communion (communio). Understanding Augustine s concept of marriage as grounded in friendship and the order of love leads one to believe that he saw the ideal for married life to be spouses existing as a communion of persons. This concept of friendship in the order of love on the human level should be viewed in reference to the divine communion of persons that is the Trinity in Augustine s trinitarian theology. The link between marriage and the Trinity becomes clear when one sees that the relational-essence of each is love. 11 De bono coniugali 1.1, trans. T. Wilcox, The Good of Marriage, Fathers of the Church 27 (New York: Fathers of the Church, 1955), 9; De bono coniugali 1.1 (PL 40, 373): Prima societas viri et uxoris. Quoniam unusquisque homo humani generis pars est, et sociale quiddam est humana natura, magnumque habet et naturale bonum, vim quoque amicitiae; ob hoc ex uno Deus voluit omnes homines condere, ut in sua societate non sola similitudine generis, sed etiam cognationis vinculo tenerentur. Prima itaque naturalis humanae societatis copula vir et uxor est. 12 Sermo LXXI, XVIII, 29 (PL 38, 461): Ad quem ergo in Trinitate proprie pertineret hujus communio societatis, nisi ad eum Spiritum qui est Patri Filioque communis? (translation mine) 13 De Trinitate VI, 7.

7 9 To a large degree, this dissertation will follow upon the work modern scholars have done in investigating Augustine s theology of marriage. However, I intend to develop the trajectory of this scholarship further and perhaps point it in a new direction. The analogy that Augustine draws between the personal relations within the life of the Trinity and human personal relations apply to all human friendships is general, but they apply to spousal relations in a more particular way. Augustine presents the divine persons of the Trinity as subsistent relations who exist in a state of complete openness to each other in a manner such that they are wholly one with each other in the totality of their being, existing as an infinitely intimate communion of persons. On the human level, marriage is the institution within which the expression of friendship and love between two human beings can most clearly approximate the communion of the Trinity. As already mentioned, for Augustine the origin of all human friendship is that which exists between husband and wife, leading to the formation of human society. The formation of society is only possible because spousal friendship and love possess the special quality of not only spiritual but also physical communion. The genital intimacy of the conjugal act adds a unique quality to marital friendship and love that friendships between other human beings do not possess. Genital activity allows the spouses to commune with each other in the totality of their being as human persons in a manner analogous to the total openness and lucidity shared by the divine persons of the Trinity. Admittedly, any analogy between finite creatures and the infinite Godhead will limp. However, I believe that Augustine saw that friendship and love shared by human spouses must be total, including both soul and body. This analogy of human love to divine love must involve the total giving of self and must apply to all aspects of spousal life. For Augustine, the analogy of the natural human society of husband and wife to the society of the Trinity is most evident in humanity s pre-lapsarian state. It was in this state that

8 10 man and woman were able to love each other most completely because they were free from all forms of concupiscence. Carnal concupiscence, or lust, in particular threatens the love of spouses after the fall. In his debates with the Pelagians, Augustine goes to great lengths to elaborate the effects of carnal carnal concupiscence on married love. This lust is the negative side of human passion that can distort marital friendship and love and lead one spouse to use his or her own body, or the body of the other spouse, in the selfish pursuit of pleasure. Instead of pleasure being the result of a total giving of oneself to the other Augustine sees that carnal concupiscence presents the danger of seeking pleasure without regard for the other. All is not lost however for married spouses after the fall. Through the gift of God s grace married couples can live chastely to avoid the dangers of carnal concupiscence. 14 This gift allows each spouse to seek the best interest of the other in a love of complete and total selfgiving. Grace also allows couples to experience the three pre-eminent goods of marriage: offspring (proles), fidelity (fides), and indissolubility (sacramentum). 15 Augustine states that although post-lapsarian marriage is never free from the effects of carnal concupiscence, a marriage which possesses the above three goods is the same institution that God created in the beginning. 16 Thus through the grace of God marriage has the possibility of approximating the complete and total love which is the life of the Trinitarian communion of persons. 14 De nuptiis et concupiscentia I, De nuptiis et concupiscentia I, De nuptiis et concupiscentia II, 54 (PL 44, 468). Sic aliae nuptiae sine pudenda libidine, aliae cum pudenda libidine: cum tamen secundum constitutionem suam, qua legitime conjungitur mulier viro, et fides carnalis debiti ab adulteriorum peccato servatur immunis, et hoc more legitimo filii seminantur, eaedem ipsae sunt nuptiae, quas Deus instituit

9 11 III. Bibliography Primary Works by Saint Augustine Abbreviations ACW Ancient Christian Writers. Edited by J. Quasten and J. C. Plumpe. New York, NY/Mahwah, NJ/Westminster, MD: Newman Press, CCL Corpus Christianorum Series Latina. Turnhout: Brepols, CSEL Corpus Scriptorum Ecclesiasticorum Latinorum. Vienna: Tempsky, FC MA The Fathers of the Church. New York: Father of the Church Inc. and Washington, D.C.: Catholic University of America Press, Miscellanea Agostiniana. 2 vols. Rome, First volume is Sermones post Maurilnos reperti, edited by G. Morin. NPNF A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, ed. P. Schaff and H. Wace. Oxford; reprint Grand Rapids, MI: William B. Eerdmans, PL Patrologiae Cursus Completus: Series Latina. Ed. J.-P. Migne. Paris: PLS Patrologiae Latinae Supplementum. Edited by A. Hamann. Paris, WSA The Works of Saint Augustine: A Translation for the 21 st Century. Edited by J. E. Rotelle. New York: New City Press, Latin Editions and English Translations Confessiones. PL 32, ; CCL 27 (1981); P. Knöll, CSEL 33, 1 (1896). Confessions. Translated by Vernon J. Bourke. FC Confessions. Translated by Henry Chadwick. Oxford: Oxford University Press, Contra duas epistolorum Pelagianorum ad Bonifacium Papam. PL 44, ; C. F. Urba, J. Zycha, CSEL 60 (1913). Against the Two Letters of the Pelagians. In P. Holmes and R. E. Wallis, eds. NPNF 5. Series Answer to the Two Letters of the Pelagians. Translated by Roland J. Teske. WSA I/

10 12 Contra Faustum Manichaeum. PL 42, ; J. Zycha, CSEL 25, 1 (1891) Reply to Faustus the Manicaean. Translated by R. Stothert. NPNF 4. Series Contra Julianum haeresis Pelagianae defensorum. PL 44, Against Julian. Translated by M. A. Schuhmacher. FC Answer to Julian. Translated by Roland J. Teske. WSA I/ Contra Secundum Juliani Responsionem opus imperfectum. PL 45, ; Michaela Zelzor, CSEL 85, 1 (1974). Unfinished Work in Answer to Julian. Translated by Roland J. Teske. WSA 1/ De beata vita. PL 32, ; CCL 29 (1970) 65-85; P. Knöll, CSEL 63, 3 (1922) The Happy Life. Translated by L. Schopp. FC De bono conjugali. PL 40, ; J. Zycha, CSEL 41 (1900) The Good of Marriage. Translated by T. Wilcox. FC The Excellence of Marriage. Translated by David G. Hunter. WSA I/ De bono viduitatis ad Julianum. PL 40, ; J. Zycha, CSEL 41 (1900) The Excellence of Widowhood. Translated by M. C. Eagan. FC The Excellence of Widowhood. Translated by David G. Hunter. WSA I/ De Civitate Dei contra paganos. PL 41, ; CCL (1955); E. Hoffmann, CSEL 40 ( ). The City of God. Translated by D. B. Zema, G. Walsh, G. Monahan, D. J. Honan. FC 8, 14, The City of God against the Pagans. Translated by Henry Bettenson. London: Pelican Books, 1972; Penguin Books, De conjugiis adulterinis. PL 40, ; J. Zycha, CSEL 41 (1900) Adulterous Marriages. Translated by C. T. Huegelmeyr. FC Adulterous Marriages. Translated by David G. Hunter. WSA I/ De continentia. PL 40, ; J. Zycha, CSEL 41 (1900)

11 13 Continence. Translated by M. F. McDonald. FC Continence. Translated by David G. Hunter. WSA I/ De diversis quaestionibus octoginta tribus. PL 40, ; A. Mutzenbecher, CCL 44A (1975) Eighty-Three Different Questions. Translated by David Mosher. FC De Doctrina Christiana. PL 34, ; J. Martin, CCL 32 (1962) 1-167; G. M. Green, CSEL 89 (1963) Christian Instruction. Translated by John J. Gavigan. FC Teaching Christianity. Translated by Edmund Hill. WSA I/ De fide et operibus. PL 40, ; J. Zycha, CSEL 41 (1900) On Faith and Works. Translated by Sister Marie Liguori. FC De fide rerum invisibilium. PL 40, ; CCL 46 (1969) On Faith in Things Unseen. Translated by Mary Francis McDonald and Roy J. Deferrari. FC De Genesi ad litteram libri XII. PL 34, ; J. Zycha, CSEL 28, 1 (1894) The Literal Meaning of Genesis. In J. H. Taylor, ed. ACW De Genesi ad litteram liber imperfectus. PL 34, ; J. Zycha, CSEL 28, 1 (1894) On the Literal Interpretation of Genesis: An Unfinished Book. Translated by Roland J. Teske. FC De Genesi adversus Manichaeos libri II. PL 34, ; CSEL 91. Two Books on Genesis against the Manichees. Translated by Roland J. Teske. FC De immortalitate animae. PL 32, ; G. M. Green, CSEL 89 (1963) On the Immortality of the Soul. Translated by l. Schopp. FC De moribus ecclesiae catholicae et de moribus manichaeorum. PL 32, ; Johannes B. Baur, CSEL 90 (1992).

12 14 The Catholic and Manichaean Ways of Life. Translated by D. A. Gallagher and I. J. Gallagher. FC De natura boni. PL 42, ; J. Zycha, CSEL 25, 2 (1892) Concerning the Nature of Good, Against the Manichaeans. Translated by A. H. Newman. NPNF 4. Series De nuptiis et concupiscentia. PL 44, ; C. F. Urba, J. Zycha, CSEL 42 (1902) On Marriage and Concupiscence. In P. Holmes and R. E. Wallis, eds. NPNF 5. Series Marriage and Desire. Translated by Roland J. Teske. WSA I/ De opere monachorum. PL 40, ; J. Zycha, CSEL 41 (1900) The Work of Monks. Translated by M. S. Muldowney. FC De ordine. PL ; CCL 29 (1970) ; P. Knöll, CSEL 63, 3 (1922) Divine Predestination and the Problem of Evil. Translated by R. P. Russell. FC De peccatorum meritis et remissione et de baptismo parvulorum. PL 44, ; C. F. Urba, J. Zycha, CSEL 60 (1913) The Punishment and Forgiveness of Sins and Baptism of Infants. Translated by Roland J. Teske. WSA I/ On the Merits and Remission of Sins, and on the Baptism of Infants. In P. Holmes and R. E. Wallis, eds. NPNF 5. Series De sancta virginitate. PL 40, ; J. Zycha, CSEL 41 (1900) On Holy Virginity. Translated by J. McQuade. FC Holy Virginity. Translated by Ray Kearney. WSA I/ De sermone Domini in monte. PL 34, ; A. Mutzenbecher, CCL 35(1967). The Lord s Sermon on the Mount. Translated by John J. Jepson. ACW Commentary on the Lord s Sermon on the Mount. Translated by D. J. Kavanagh. FC De spiritu et littera ad Marcellinum. PL 44, ; C. F. Urba, J. Zycha, CSEL 60 (1913)

13 The Spirit and the Letter. Translated by Roland J. Teske. WSA I/ On the Spirit and the Letter. In P. Holmes and R. E. Wallis, eds. NPNF 5. Series De Trinitate. PL 42, ; W. J. Mountain, CCL 50, 50A (1968). The Trinity. Translated by S. McKenna. FC The Trinity. Translated by Edmund Hill. Edited by John E. Rotelle. WSA I/ De utilitate credendi. PL 42, 63-93; J. Zycha, CSEL 25, 1 (1891) The Advantage of Believing. Translated by L. Meagher. FC De vera religione. PL 34, ; K.-D. Daur, CCL 32 (1962) ; W. M. Green, CSEL 77 (1961). Of True Religion. Translated by J. H. Burleigh. London-Philadelphia, Enchiridion ad Laurentium, De fide, spe, charitate. PL 40, ; E. Evans, CCL 46 (1966) Faith, Hope and Charity. Translated by Louis A. Arand. ACW Faith, Hope and Charity. Translated by B. M. Peebles. FC Enarrationes in Psalmos. PL 36-37; J. Fraipont CCL (1956). Expositions on the Psalms. In A. Cleveland Coxe, ed. NPNF 8. Series Enarrationes in Psalmos 122. Translated by Mary T. Clark. In Augustine of Hippo: Selected Writings. New York: Paulist Press, Epistolae. PL 33; PLS II, (Letters discovered by Goldbacher and Morin); A. Goldbacher, CSEL 34.1 (1895), 34.2 (1898), 44 (1904), 57 (1911), 58 (1923), J. Divjak, 88 (1981). Letters. Translated by Sr. Wilfrid Parsons. FC 12, 18, 20, 30, Retractationes. PL 32, ; CCL 57 (1984); P. Knöll, CSEL 36, 2 (1902). Retractations. Translated by M. I. Bogan. FC Sancti Aureli Augustini opera, epistulae ex duobus codicibus nuper in lucem proletae, ed. J. Divjak. CSEL 88 (1981).

14 16 Letters Vol. VI (1*-29*). Translated by Robert B. Eno. FC Sermones. PL 38; 39; CCL 41 (1961) (Sermons 1-50). Sermons. Translated by Edmund Hill. WSA III/ Soliloquia. PL 32, ; CSEL 89. The Soliloquies. Translated by Thomas F. Gilligan. FC Tractatus in Evangelium Joannis. PL 35, ; R. Willems, CCL 36 (1954). Tractates on the Gospel of John. Translated by John Rettig. FC 78, 79, 88, 90, , 1988, 1993, 1994, Secondary Literature General Works Battenhouse, Roy W. A Companion to the Study of Saint Augustine. New York: Oxford University Press, Bonner, Gerald. St. Augustine of Hippo: Life and Controversies. Philadelphia: The Westminster Press, Bourke, Vernon. Augustine s Quest for Wisdom. Milwaukee: Bruce, Brown, Peter. Augustine of Hippo: A Biography. Berkeley: University of California Press, Religion and Society in the Age of Augustine. New York: Harper & Row, Chadwick, Henry. Augustine. New York: Oxford University Press, de Lubac, Henri. Augustinianism and Modern Theology. Translated by Lancelot Sheppard. New York: Herder and Herder, Evans, G. R. Augustine on Evil. Cambridge: Cambridge UP, Gilson, Étienne. The Christian Philosophy of St. Augustine. New York: Random House, Guardini, Romano. The Conversion of St. Augustine. Westminster, MD: Newman Press, 1960.

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