Augustine of Hippo (English Wikipedia)

"Augustine of Hippo, Bishop and Theologian". justus.anglican.org. Society of Archbishop Justus. Archived from the original on 17 February 2026. Retrieved 14 March 2026.

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Brown 2000, p. 64 places Augustine's garden conversion at the end of August, 386. Brown, Peter (2000). Augustine of Hippo: A Biography. Berkeley: University of California Press. ISBN 978-0-520-22757-6.
Wells 2000, p. 54. Wells, J. (2000). Longman Pronunciation Dictionary (2nd ed.). New York: Longman. ISBN 978-0-582-36467-7.
Leith 1990, p. 24. Leith, John H. (1990). From Generation to Generation: The Renewal of the Church According to Its Own Theology and Practice. Westminster John Knox Press. ISBN 978-0-664-25122-2.
Brown 2000, p. 63. Brown, Peter (2000). Augustine of Hippo: A Biography. Berkeley: University of California Press. ISBN 978-0-520-22757-6.
Brown 2000, p. 117. Brown, Peter (2000). Augustine of Hippo: A Biography. Berkeley: University of California Press. ISBN 978-0-520-22757-6.
Brown 2000. Brown, Peter (2000). Augustine of Hippo: A Biography. Berkeley: University of California Press. ISBN 978-0-520-22757-6.
Brown 2000, p. 35. Brown, Peter (2000). Augustine of Hippo: A Biography. Berkeley: University of California Press. ISBN 978-0-520-22757-6.
Southern 1978, pp. 234–237. Southern, R.W. (1978) [1953]. The Making of the Middle Ages. London: New Haven, Yale University Press. ISBN 978-0-3000-0230-0.
Van Der Meer 1961, p. 60. Van Der Meer, F (1961). Augustine the Bishop. The Life and Work of the Father of the Church. London & New York.{{cite book}}: CS1 maint: location missing publisher (link)
Matthews 1992. Matthews, Gareth B. (1992). Thought's Ego in Augustine and Descartes. Cornell University Press. ISBN 0-8014-2775-4.
Gonzalez 2010. Gonzalez, Justo L. (2010). Volume 1: The Early Church to the Dawn of the Reformation. The Story of Christianity. HarperCollins. ISBN 978-0-06-185588-7.

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St. Augustine of Hippo. crusades-encyclopedia.com. Retrieved on 28 April 2013.
St. Augustine of Hippo, Crusades-Encyclopedia

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Young, Davis A. "The Contemporary Relevance of Augustine's View of Creation", Perspectives on Science and Christian Faith 40.1:42–45 (3/1988). Retrieved 30 September 2011.

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English, John C. (Fall 2005). "References to St. Augustine in the Works of John Wesley" (PDF). The Ashbury Theological Journal. 60 (2).

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Ep., CXXXIII, 19. English version, Latin version
Confess., VIII, 6, 14. English version, Latin version
Contra Faustum, I, 1. English version, Latin version
Augustine of Hippo, De gratia Christi et de peccato originali, I, 15.16; CSEL 42, 138 [v. 24–29]; Ibid., I,4.5; CSEL 42, 128 [v.15–23].

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"[T]he names Monnica and Nonnica are found on tombstones in the Libyan language – as such Monnica is the only Berber name commonly used in English."Brett & Fentress 1996, p. 293 Brett, Michael; Fentress, Elizabeth W.B. (1996). The Berbers. Blackwell. ISBN 978-0-631-16852-2.
Nguyen & Prior 2014, p. 66. Nguyen, vanThanh; Prior, John M. (2014). God's People on the Move: Biblical and Global Perspectives on Migration and Mission. Wipf and Stock Publishers. ISBN 978-1-63087-751-4. Paul Orosius was a fifth century CE historian and theologian and a student of St. Augustine of Hippo
Siecienski 2010. Siecienski, A. Edward (2010). The Filioque: History of a Doctrinal Controversy. OUP USA. ISBN 978-0-19-537204-5.
Jenson 2006. Jenson, Matt (2006). The Gravity of Sin: Augustine, Luther and Barth on 'homo Incurvatus in Se'. Bloomsbury Academic. ISBN 978-0-567-03137-2.
Demacopoulos & Papanikolaou 2008, p. 271. Demacopoulos, George E.; Papanikolaou, Aristotle, eds. (2008). Orthodox Readings of Augustine. Crestwood, NY: St. Vladimirs Seminary Press. ISBN 978-0-88141-327-4.
TeSelle 2002, p. 343. TeSelle, Eugene (2002). Augustine the Theologian. Wipf and Stock. ISBN 978-1-57910-918-9.
Durant 1992. Durant, Will (1992). Caesar and Christ: A History of Roman Civilization and of Christianity from Their Beginnings to A.D. 325. MJF Books. ISBN 978-1-56731-014-6.
González 1987. González, Justo L. (1987). From Augustine to the Eve of the Reformation. A History of Christian Thought. Abingdon Press. ISBN 978-0-687-17183-5.
Magill 2003, p. 172. Magill, Frank N. (2003). The Ancient World: Dictionary of World Biography. Routledge. ISBN 978-1-135-45740-2.
Saint Augustine (Bishop of Hippo) (1999). On Christian Teaching. Oxford University Press. p. 26. ISBN 978-0-19-283928-2.
Jones 2017, p. 39. Jones, Barry (2017). Dictionary of World Biography (4th ed.). ANU Press. ISBN 978-1-76046-126-3.
Jayapalan 2001, p. 51. Jayapalan, N. (2001). Comprehensive History of Political Thought. Atlantic Publishers & Dist. ISBN 978-81-269-0073-2.
Hollingworth 2013, pp. 50–51. Hollingworth, Miles (2013). Saint Augustine of Hippo: An Intellectual Biography. Oxford University Press. ISBN 978-0-19-986159-0.
Catholic World, Volumes 175–176. Paulist Fathers. 1952. p. 376. The whole of North Africa was a glory of Christendom with St. Augustine, himself a Berber, its chief ornament.
Lancel 2002, p. 5. Lancel, Serge (2002). Saint Augustine. SCM Press. ISBN 978-0-334-02866-6.
Power 1999, pp. 353–354. Power, Kim (1999). "Family, Relatives". In Allan D. Fitzgerald (ed.). Augustine Through the Ages: An Encyclopedia. Grand Rapids: Wm. B. Eerdmans. ISBN 978-0-8028-3843-8.
Brett & Fentress 1996, pp. 71, 293. Brett, Michael; Fentress, Elizabeth W.B. (1996). The Berbers. Blackwell. ISBN 978-0-631-16852-2.
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BeDuhn 2010, p. 163. BeDuhn, Jason (2010). Conversion and Apostasy, 373–388 C.E. Augustine's Manichaean Dilemma. University of Pennsylvania Press. ISBN 978-0-8122-4210-2.
Wilson 2018, p. 90. Wilson, Kenneth M. (2018). Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology. Tübingen: Mohr Siebeck. ISBN 978-3-16-155753-8.
Ferguson 1999, p. 208. Ferguson, Everett (1999). Christianity in Relation to Jews, Greeks, and Romans. Taylor & Francis. ISBN 978-0-8153-3069-1.
Possidius 2008, 3.1. Possidius (2008). The Life of Saint Augustine. Translated by Herbert T. Weiskotten. Arx. ISBN 978-1-889758-90-9.
Possidius 2008. Possidius (2008). The Life of Saint Augustine. Translated by Herbert T. Weiskotten. Arx. ISBN 978-1-889758-90-9.
Possidius 2008, p. 43. Possidius (2008). The Life of Saint Augustine. Translated by Herbert T. Weiskotten. Arx. ISBN 978-1-889758-90-9.
Possidius 2008, p. 57. Possidius (2008). The Life of Saint Augustine. Translated by Herbert T. Weiskotten. Arx. ISBN 978-1-889758-90-9.
Stone 2002. Stone, Harold Samuel (2002). St. Augustine's Bones: A Microhistory. University of Massachusetts Press. ISBN 978-1-55849-387-2.
Schnaubelt & Van Fleteren 1999, p. 165. Schnaubelt, Joseph C.; Van Fleteren, Frederick (1999). Augustine in Iconography: History and Legend. P. Lang. ISBN 978-0-8204-2291-6.
Mann 1999, pp. 141–142. Mann, WE (1999). "Inner-Life Ethics". In Gareth B. Matthews (ed.). The Augustinian Tradition. University of California Press. ISBN 978-0-520-20999-2.
Flinn 2007, p. 4. Flinn, Frank K. (2007). Encyclopedia of Catholicism. Infobase Publishing. ISBN 978-0-8160-7565-2.
Luker 1985, p. 12. Luker, Kristin (1985). Abortion and the Politics of Motherhood. University of California Press. ISBN 978-0-520-90792-8.
Bauerschmidt 1999, p. 1. Bauerschmidt, John C (1999). "Abortion". In Fitzgerald, Allan D (ed.). Augustine Through the Ages: An Encyclopedia. Wm B Eerdmans. ISBN 978-0-8028-3843-8.
Lysaught et al. 2012, p. 676. Lysaught, M. Therese; Kotva, Joseph; Lammers, Stephen E.; Verhey, Allen (2012). On Moral Medicine: Theological Perspectives on Medical Ethics. Wm. B. Eerdmans. ISBN 978-0-8028-6601-1.
Franklin-Brown 2012, p. 280. Franklin-Brown, Mary (2012). Reading the World: Encyclopedic Writing in the Scholastic Age. University of Chicago Press. ISBN 978-0-226-26070-9.
González 1987, p. 28. González, Justo L. (1987). From Augustine to the Eve of the Reformation. A History of Christian Thought. Abingdon Press. ISBN 978-0-687-17183-5.
Wallace M. Alston, The Church of the Living God: A Reformed Perspective (Westminster John Knox Press, 2002 ISBN 978-0-664-22553-7), p. 53
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Trapè 1987, pp. 113–114. Trapè, Agostino (1987). S. Agostino, introduzione alla dottrina della grazia [St. Augustine, introduction to the doctrine of grace] (in Italian). Vol. 1. Città Nuova. ISBN 978-88-311-3402-6.
Gerson 1999, p. 203. Gerson, Lloyd P. (1999). Plotinus : Arguments of the philosophers. Taylor & Francis. ISBN 978-0-415-20352-4.
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On marriage and concupiscence 2.26, Latin text: "Sine qua libidine poterat opus fieri conjugum in generatione filiorum, sicut multa opera fiunt obedientia caeterorum sine illo ardore membrorum, quae voluptatis nutu moventur, non aestu libidinis concitantur."
On marriage and concupiscence 2.29, Latin text: "sereretur sine ulla pudenda libidine, ad voluntatis nutum membris obsequentibus genitalibus"; cf. City of God 14.23

doi.org (Global: 2^nd place; English: 2^nd place)

Although Augustine praises him in the Confessions, 8.2., it is widely acknowledged that Augustine's attitude towards that pagan philosophy was very much of a Christian apostle, as Clarke 1958, p. 151 writes: Towards Neoplatonism there was throughout his life a decidedly ambivalent attitude; one must expect both agreement and sharp dissent, derivation but also repudiation. In the matter which concerns us here, the agreement with Neoplatonism (and with the Platonic tradition in general) centres on two related notions: immutability as the primary characteristic of divinity, and likeness to divinity as the primary vocation of the soul. The disagreement chiefly concerned, as we have said, two related and central Christian dogmas: the Incarnation of the Son of God and the resurrection of the flesh. Cf. É. Schmitt's chapter 2: L'idéologie hellénique et la conception augustinienne de réalités charnelles in: Idem (1983). Le mariage chrétien dans l'oeuvre de Saint Augustin. Une théologie baptismale de la vie conjugale. Paris: Études Augustiniennes. pp. 108–123. O'Meara, J.J. (1954). The Young Augustine: The Growth of St. Augustine's Mind up to His Conversion. London. pp. 143–151 and 195f.{{cite book}}: CS1 maint: location missing publisher (link) Madec, G. Le 'platonisme' des Pères. p. 42. in Idem (1994). Petites Études Augustiniennes. «Antiquité» 142. Paris: Collection d'Études Augustiniennes. pp. 27–50. Thomas Aq. STh I q84 a5; Augustine of Hippo, City of God (De Civitate Dei), VIII, 5; CCL 47, 221 [3–4]. Clarke, T.E. (1958). "St. Augustine and Cosmic Redemption". Theological Studies. 19 (2): 151. doi:10.1177/004056395801900201. S2CID 170987704.
Burrus 2011, pp. 1–20. Burrus, Virginia (2011). "'Fleeing the Uxorious Kingdom': Augustine's Queer Theology of Marriage". Journal of Early Christian Studies. 19 (1): 1–20. doi:10.1353/earl.2011.0002. S2CID 144407492.
Tell, Dave (1 November 2010). "Augustine and the 'Chair of Lies': Rhetoric in The Confessions". Rhetorica. 28 (4): 384–407. doi:10.1525/RH.2010.28.4.384. hdl:1808/9182. ISSN 0734-8584. S2CID 146646045.
Conybeare, Catherine (30 November 2017). MacDonald, Michael J (ed.). "Augustine's Rhetoric in Theory and Practice". Oxford Academic. doi:10.1093/oxfordhb/9780199731596.001.0001. ISBN 978-0-19-973159-6. Retrieved 14 March 2026.{{cite web}}: CS1 maint: periodical has ISBN (link)
Farrell, James (1 January 2008). "The Rhetoric(s) of St. Augustine's Confessions". Augustinian Studies. 39 (2): 265–291. doi:10.5840/augstudies200839224.
Wagner, Nathan (1 May 2018). "Rhetorical Distinctions in Augustine's Early and Later Writing". Rhetorica. 36 (2): 105–131. doi:10.1525/rh.2018.36.2.105. ISSN 0734-8584. S2CID 172122521.
Dale 2001, p. 55. Dale, Sharon (2001). "A house divided: San Pietro in Ciel d'Oro in Pavia and the politics of Pope John XXII". Journal of Medieval History. 27 (1): 55–77. doi:10.1016/S0304-4181(00)00016-6. ISSN 0304-4181. S2CID 153446043.
Somers 1961, p. 115. Somers, H. (1961). "S.J. : Image de Dieu. Les sources de l'exégèse augustinienne". Revue d'Études Augustiniennes et Patristiques. 7 (2): 105–125. doi:10.1484/J.REA.5.104017. ISSN 1768-9260.
Burke 2006, pp. 481–536. Burke, Cormac (2006). "A Postscript to the "Remedium Concupiscentiae"". The Thomist: A Speculative Quarterly Review. 70 (4): 481–536. doi:10.1353/tho.2006.0000. ISSN 2473-3725. S2CID 171345213.
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Clark 1986, pp. 139–162. Clark, Elizabeth A. (1986). "'Adam's Only Companion': Augustine and the Early Christian Debate on Marriage". Recherches Augustiniennes et Patristiques. 21: 139–162. doi:10.1484/J.RA.5.102318. ISSN 0484-0887.
Gallagher, Edmon L. (1 April 2016). "Augustine on the Hebrew Bible". The Journal of Theological Studies. 67 (1). Oxford University Press: 97–114. doi:10.1093/jts/flv160.
Brown, P. (1964). "St. Augustine's Attitude to Religious Coercion". Journal of Roman Studies. 54 (1–2): 107–116. doi:10.2307/298656. JSTOR 298656. S2CID 162757247.
Hill 1961, pp. 540–548. Hill, Edmund (1961). "St Augustine on the Trinity – I". Life of the Spirit. 15 (180): 540–548. doi:10.1017/S0269359300011873. JSTOR 43705747.
Chiba 1995, p. 507. Chiba, Shin (1995). "Hannah Arendt on Love and the Political: Love, Friendship, and Citizenship". The Review of Politics. 57 (3): 505–535. doi:10.1017/S0034670500019720. JSTOR 1408599. S2CID 146790136.
Tinder 1997, pp. 432–433. Tinder, Glenn (1997). "Review of Augustine and the Limits of Politics, by Jean Bethke Elshtain". American Political Science Review. 91 (2): 432–433. doi:10.2307/2952372. JSTOR 2952372. S2CID 151790345.
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On marriage and concupiscence 2.26, Latin text: "Sine qua libidine poterat opus fieri conjugum in generatione filiorum, sicut multa opera fiunt obedientia caeterorum sine illo ardore membrorum, quae voluptatis nutu moventur, non aestu libidinis concitantur."
On marriage and concupiscence 2.29, Latin text: "sereretur sine ulla pudenda libidine, ad voluntatis nutum membris obsequentibus genitalibus"; cf. City of God 14.23
On marriage and concupiscence 1.17, Latin text: "Aliquando eo usque pervenit haec libidinosa crudelitas vel libido crudelis, ut etiam sterilitatis venena procuret et si nihil valuerit, conceptos fetus aliquo modo intra viscera exstinguat ac fundat, volendo suam prolem prius interire quam vivere, aut si in utero iam vivebat, occidi ante quam nasci. Prorsus si ambo tales sunt, coniuges non sunt; et si ab initio tales fuerunt, non sibi per connubium, sed per stuprum potius convenerunt."

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Latin text: "Carnis autem concupiscentia non est nuptiis imputanda, sed toleranda. Non enim est ex naturali connubio veniens bonum, sed ex antiquo peccato accidens malum." (Carnal concupiscence, however, must not be ascribed to marriage: it is only to be tolerated in marriage. It is not a good which comes out of the essence of marriage, but an evil which is the accident of original sin.)
On marriage and concupiscence 1.17, Latin text: "Aliquando eo usque pervenit haec libidinosa crudelitas vel libido crudelis, ut etiam sterilitatis venena procuret et si nihil valuerit, conceptos fetus aliquo modo intra viscera exstinguat ac fundat, volendo suam prolem prius interire quam vivere, aut si in utero iam vivebat, occidi ante quam nasci. Prorsus si ambo tales sunt, coniuges non sunt; et si ab initio tales fuerunt, non sibi per connubium, sed per stuprum potius convenerunt."

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Augustine explained it in this way: "Why therefore is it enjoined upon mind, that it should know itself? I suppose, in order that, it may consider itself, and live according to its own nature; that is, seek to be regulated according to its own nature, viz., under Him to whom it ought to be subject, and above those things to which it is to be preferred; under Him by whom it ought to be ruled, above those things which it ought to rule. For it does many things through vicious desire, as though in forgetfulness of itself. For it sees some things intrinsically excellent, in that more excellent nature which is God: and whereas it ought to remain steadfast that it may enjoy them, it is turned away from Him, by wishing to appropriate those things to itself, and not to be like to Him by His gift, but to be what He is by its own, and it begins to move and slip gradually down into less and less, which it thinks to be more and more." ("On the Trinity" (De Trinitate), 5:7; CCL 50, 320 [1–12])
Although Augustine praises him in the Confessions, 8.2., it is widely acknowledged that Augustine's attitude towards that pagan philosophy was very much of a Christian apostle, as Clarke 1958, p. 151 writes: Towards Neoplatonism there was throughout his life a decidedly ambivalent attitude; one must expect both agreement and sharp dissent, derivation but also repudiation. In the matter which concerns us here, the agreement with Neoplatonism (and with the Platonic tradition in general) centres on two related notions: immutability as the primary characteristic of divinity, and likeness to divinity as the primary vocation of the soul. The disagreement chiefly concerned, as we have said, two related and central Christian dogmas: the Incarnation of the Son of God and the resurrection of the flesh. Cf. É. Schmitt's chapter 2: L'idéologie hellénique et la conception augustinienne de réalités charnelles in: Idem (1983). Le mariage chrétien dans l'oeuvre de Saint Augustin. Une théologie baptismale de la vie conjugale. Paris: Études Augustiniennes. pp. 108–123. O'Meara, J.J. (1954). The Young Augustine: The Growth of St. Augustine's Mind up to His Conversion. London. pp. 143–151 and 195f.{{cite book}}: CS1 maint: location missing publisher (link) Madec, G. Le 'platonisme' des Pères. p. 42. in Idem (1994). Petites Études Augustiniennes. «Antiquité» 142. Paris: Collection d'Études Augustiniennes. pp. 27–50. Thomas Aq. STh I q84 a5; Augustine of Hippo, City of God (De Civitate Dei), VIII, 5; CCL 47, 221 [3–4]. Clarke, T.E. (1958). "St. Augustine and Cosmic Redemption". Theological Studies. 19 (2): 151. doi:10.1177/004056395801900201. S2CID 170987704.
In 393 or 394 he commented: Moreover, if unbelief is fornication, and idolatry unbelief, and covetousness idolatry, it is not to be doubted that covetousness also is fornication. Who, then, in that case can rightly separate any unlawful lust whatever from the category of fornication, if covetousness is fornication? And from this we perceive, that because of unlawful lusts, not only those of which one is guilty in acts of uncleanness with another's husband or wife, but any unlawful lusts whatever, which cause the soul to make a bad use of the body to wander from the law of God, and to be ruinously and basely corrupted, a man may, without crime, put away his wife, and a wife her husband, because the Lord makes the cause of fornication an exception; which fornication, in accordance with the above considerations, we are compelled to understand as being general and universal. ("On the Sermon on the Mount", De sermone Domini in monte, 1:16:46; CCL 35, 52).
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Cf. John Chrysostom, Περι παρθενίας (De Sancta Virginitate), XIV, 6; SCh 125, 142–145; Gregory of Nyssa, On the Making of Man, 17; SCh 6, 164–165; and On Virginity, 12.2; SCh 119, 402 [17–20]. Cf. Augustine of Hippo, On the Good of Marriage, 2.2; PL 40, 374.
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Although Augustine praises him in the Confessions, 8.2., it is widely acknowledged that Augustine's attitude towards that pagan philosophy was very much of a Christian apostle, as Clarke 1958, p. 151 writes: Towards Neoplatonism there was throughout his life a decidedly ambivalent attitude; one must expect both agreement and sharp dissent, derivation but also repudiation. In the matter which concerns us here, the agreement with Neoplatonism (and with the Platonic tradition in general) centres on two related notions: immutability as the primary characteristic of divinity, and likeness to divinity as the primary vocation of the soul. The disagreement chiefly concerned, as we have said, two related and central Christian dogmas: the Incarnation of the Son of God and the resurrection of the flesh. Cf. É. Schmitt's chapter 2: L'idéologie hellénique et la conception augustinienne de réalités charnelles in: Idem (1983). Le mariage chrétien dans l'oeuvre de Saint Augustin. Une théologie baptismale de la vie conjugale. Paris: Études Augustiniennes. pp. 108–123. O'Meara, J.J. (1954). The Young Augustine: The Growth of St. Augustine's Mind up to His Conversion. London. pp. 143–151 and 195f.{{cite book}}: CS1 maint: location missing publisher (link) Madec, G. Le 'platonisme' des Pères. p. 42. in Idem (1994). Petites Études Augustiniennes. «Antiquité» 142. Paris: Collection d'Études Augustiniennes. pp. 27–50. Thomas Aq. STh I q84 a5; Augustine of Hippo, City of God (De Civitate Dei), VIII, 5; CCL 47, 221 [3–4]. Clarke, T.E. (1958). "St. Augustine and Cosmic Redemption". Theological Studies. 19 (2): 151. doi:10.1177/004056395801900201. S2CID 170987704.
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Wagner, Nathan (1 May 2018). "Rhetorical Distinctions in Augustine's Early and Later Writing". Rhetorica. 36 (2): 105–131. doi:10.1525/rh.2018.36.2.105. ISSN 0734-8584. S2CID 172122521.
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Chiba 1995, p. 507. Chiba, Shin (1995). "Hannah Arendt on Love and the Political: Love, Friendship, and Citizenship". The Review of Politics. 57 (3): 505–535. doi:10.1017/S0034670500019720. JSTOR 1408599. S2CID 146790136.
Tinder 1997, pp. 432–433. Tinder, Glenn (1997). "Review of Augustine and the Limits of Politics, by Jean Bethke Elshtain". American Political Science Review. 91 (2): 432–433. doi:10.2307/2952372. JSTOR 2952372. S2CID 151790345.
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Tell, Dave (1 November 2010). "Augustine and the 'Chair of Lies': Rhetoric in The Confessions". Rhetorica. 28 (4): 384–407. doi:10.1525/RH.2010.28.4.384. hdl:1808/9182. ISSN 0734-8584. S2CID 146646045.
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