of great importance. We still possess almost four hundred sermons which may be ascribed to him with certainty. Many others only pass under his celebrated name.
The closing years of the great bishop were full of sorrow. The Vandals, who had been gradually enclosing the Roman empire, appeared before the gates of Hippo, and laid siege to it. Augustine was ill with his last illness, and could only pray for his fellow-citizens. He passed away during the siege, on the 28th of August 430, at the age of seventy-five, and thus was spared the indignity of seeing the city in the hands of the enemy.
The character of Augustine, both as a man and as a theologian, has been briefly indicated in the course of our sketch. None can deny the greatness of Augustine’s soul—his enthusiasm, his unceasing search after truth, his affectionate disposition, his ardour, his self-devotion. And even those who may doubt the soundness of his dogmatic conclusions, cannot but acknowledge the depth of his spiritual convictions, and the logical force and penetration with which he handled the most difficult questions, thus weaving all the elements of his experience and of his profound scriptural knowledge into a great system of Christian thought. Of the four great Fathers of the Church he was admittedly the greatest—more profound than Ambrose, his spiritual father, more original and systematic than Jerome, his correspondent, and intellectually far more distinguished than Gregory the Great, his pupil on the papal throne. The theological position and influence of Augustine may be said to be unrivalled. No single name has ever exercised such power over the Christian Church, and no one mind ever made so deep an impression upon Christian thought. In him scholastics and mystics, popes and the opponents of the papal supremacy, have seen their champion. He was the fulcrum on which Luther rested the thoughts by which he sought to lift the past of the Church out of the rut; yet the judgment of Catholics still proclaims the ideas of Augustine as the only sound basis of philosophy.
The best complete edition of Augustine’s works is that of the Maurines, in 11 vols. fol. published at Paris, 1679–1700, and reprinted in Migne’s Patrologie (Paris, 1841–1842). Of the new critical edition in the Corpus Scriptorum Ecclesiasticorum Latinorum, issued by the Vienna Academy, thirteen volumes had been published in 1908, including the Confessions, the Retractations, De civitate Dei, and a number of exegetical and of dogmatic polemical works, together with a portion of the Letters. An English translation of nearly the whole of Augustine’s writings will be found in the Select Library of the Nicene and post-Nicene Fathers of the Christian Church (series 1, Buffalo, 1886, &c.). Tillemont, in his Mémoires pour servir à l’histoire ecclésiastique des VI premiers siècles, has devoted a quarto volume (vol. xiii.) to Augustine’s life and writings. The most complete monographs are those on the Catholic side by Kloth (Aix-la-Chapelle, 1839–1840, 3 vols.) and J. J. F. Poujoulat (7th ed., Paris, 1886, 2 vols.), and on the Protestant side by Bindemann (Berlin, Leipzig, Greifswald, 1844–1869, 3 vols,). There are interesting sketches, from quite different points of view, by von Hertling, Augustinus (2nd ed., Mainz, 1904), and Joseph McCabe, St Augustine and His Age (London, 1902). See also Nourrisson, La Philosophie de St Augustin (2nd ed., Paris, 1866, 2 vols.); H. A. Naville, St Augustin, étude sur la développement de sa pensée jusqu’à l’époque de son ordination (Geneva, 1872); Dorner, Augustinus (Berlin, 1873); Reuter, Augustinische Studien (Gotha, 1886); F. Scheel, Die Anschauung Augustins über Christi Person und Werk (Tübingen, 1901); A. Hatzfeld, Saint Augustin (6th ed., Paris, 1902); G. von Hertling, Augustin (Mainz, 1902); A. Egger, Der heilige Augustinus (Kempten, 1904); J. N. Espenberger, Die Elemente der Erbsünde nach Augustin und der Frühscholastik (Mainz, 1905); S. Angus, The Sources of the First Ten Books of Augustine’s De Civitate Dei (Princeton, 1906); and the more modern text-books of the history of dogma, especially Harnack. (G. K.)
AUGUSTINE, SAINT (d. c. 613), first archbishop of Canterbury, occupied a position of authority in the monastery of St Andrew at Rome, when Gregory I. summoned him to lead a mission to England in A.D. 596. The apprehensions of Augustine’s followers caused him to return to Rome, but the pope furnished him with letters of commendation and encouraged him to proceed. He landed in Thanet in A.D. 597, and was favourably received by Æthelberht, king of Kent, who granted a dwelling-place for the monks in Canterbury, and allowed them liberty to preach. Augustine first made use of the ancient church of St Martin at Canterbury, which before his arrival had been the oratory of the Queen Berhta and her confessor Liudhard. Æthelberht upon his conversion employed all his influence in support of the mission. In 601 Augustine received the pallium from Gregory and was given authority over the Celtic churches in Britain, as well as all future bishops consecrated in English territory, including York. Authority over the see of York was not, however, to descend to Augustine’s successors. In 603 he consecrated Christ Church, Canterbury, and built the monastery of SS. Peter and Paul, afterwards known as St Augustine’s. At the conference of Augustine’s Oak he endeavoured in vain to bring over the Celtic church to the observance of the Roman Easter. He afterwards consecrated Mellitus and Justus to the sees of London and Rochester respectively. The date of his death is not recorded by Bede, but MS. F of the Saxon Chronicle puts it in 614, and the Annales Monasterienses in 612.
See Bede, Eccl. Hist. (ed. by Plummer), i. 23-ii. 3.
AUGUSTINIAN CANONS, a religious order in the Roman Catholic Church, called also Austin Canons, Canons Regular, and in England Black Canons, because their cassock and mantle were black, though they wore a white surplice: elsewhere the colour of the habit varied considerably.
The canons regular (see Canon) grew out of the earlier institute of canonical life, in consequence of the urgent exhortations of the Lateran Synod of 1059. The clergy of some cathedrals (in England, Carlisle), and of a great number of collegiate churches all over western Europe, responded to the appeal; and the need of a rule of life suited to the new regime produced, towards the end of the 11th century, the so-called Rule of St Augustine (see Augustinians). This Rule was widely adopted by the canons regular, who also began to bind themselves by the vows of poverty, obedience and chastity. In the 12th century this discipline became universal among them; and so arose the order of Augustinian canons as a religious order in the strict sense of the word. They resembled the monks in so far as they lived in community and took religious vows; but their state of life remained essentially clerical, and as clerics their duty was to undertake the pastoral care and serve the parish churches in their patronage. They were bound to the choral celebration of the divine office, and in its general tenor their manner of life differed little from that of monks.
Their houses, at first without bonds between them, soon tended to draw together and coalesce into congregations with corporate organization and codes of constitutions supplementary to the Rule. The popes encouraged these centralizing tendencies; and in 1339 Benedict XII. organized the Augustinian canons on the same general lines as those laid down for the Benedictines, by a system of provincial chapters and visitations.
Some thirty congregations of canons regular of St Augustine are numbered. The most important were: (1) the Lateran canons, formed soon after the synod of 1059, by the clergy of the Lateran Basilica; (2) Congregation of St Victor in Paris, c. 1100, remarkable for the theological and mystical school of Hugh, Richard and Adam of St Victor; (3) Gilbertines (see Gilbert of Sempringham, St); (4) Windesheim Congregation, c. 1400, in the Netherlands and over north and central Germany (see Groot, Gerhard), to which belonged Thomas à Kempis; (5) Congregation of Ste Geneviève in Paris, a reform c. 1630. During the later middle ages the houses of these various congregations of canons regular spread all over Europe and became extraordinarily numerous. They underwent the natural and inevitable vicissitudes of all orders, having their periods of depression and degeneracy, and again of revival and reform. The book of Johann Busch, himself a canon of Windesheim, De Reformatione monasteriorum, shows that in the 15th century grave relaxation had crept into many monasteries of Augustinian canons in north Germany, and the efforts at reform were only partially successful. The Reformation, the religious wars and the Revolution have swept away nearly all the canons regular, but some of their houses in Austria still exist in their medieval splendour. In England there were as many as 200 houses of Augustinian canons, and 60 of them were among the “greater monasteries” suppressed in 1538–1540 (for list see Tables in
