Augustine and The Mystery of the Church

eucharistic altar. In one of the most explicit definitions of sacrament in all of his works, Augustine declares that the “visible sacrifice” (visibile sacrificium) is the “sacrament” (sacramentum), the “sacred sign” (sacrum signum), of the “invisible sacrifice” (invisibilis sacrificii).203 The Eucharist, as the sacrifice of Christians, is the “daily sacrament” (cotidianum sacramentum) of an “invisible sacrifice.”204 For Augustine, the res of this sacramentum includes Christ’s sacrifice on the cross, along with the sacrifice of the whole church as the body of Christ.205 Augustine expands the res such that the church is constitutive of the sacrifice, for the λατρεία due to God is given “whether in certain sacraments or in our very selves” (sive in quibusque sacramentis sive in nobis ipsis debemus).206 Augustine expands the notion of sacrifice from the individual sacrifice of the heart to the communal, such that the individual is elevated in the context of a communal offering of the whole body. “Our heart (cor nostrum), when lifted up to him, is his altar.”207 The offering of “our heart” means an interior “sacrifice of humility and praise, kindled by the fire of love.”208 As in C. Faust., temple imagery is used to refer to the communal body, for as Augustine asserts, “we are collectively his temple and individually his temples, since he deigns to dwell in the concord of all and in each individual.”209 The whole church herself becomes an offering, for “we honor him with the sweetest incense when, in his sight, we burn with devout and holy love. To him we vow and return both his gifts in us and our very selves.”210 This worship on the altar of the heart culminates with the church’s visible offering at the eucharistic altar. Augustine cites Romans 12:1 in order to show how the visible bodies of the members are part of the church’s offering, for “our body (corpus) also is a sacrifice when we discipline it by temperance, if we do this, as we ought, for God’s sake.”211 The body is an instrument of the soul, 203. Ibid.; CCSL 47.277: “sacrificium ergo visibile invisibilis sacrificii sacramentum, id est sacrum signum est.” 204. Civ. Dei 10.20; CCSL 47.294. 205. Ibid. 206. Civ. Dei 10.3; Babcock, The City of God (WSA I/6), 307; CCSL 47.275: “huic nos servitutem, quae λατρεία Graece dicitur, sive in quibusque sacramentis sive in nobis ipsis debemus.” 207. Ibid.: “cum ad illum sursum est, ejus est altare cor nostrum; ejus unigenito eum sacerdote placamus.” 208. Ibid.: “ei sacrificamus hostiam humilitatis et laudis in ara cordis igne fervidam caritatis.” 209. Ibid.: “hujus enim templum simul omnes et singuli templa sumus, quia et omnium concordiam et singulos inhabitare dignatur; non in omnibus quam in singulis major, quoniam nec mole distenditur nec partitione minuitur.” 210. Ibid.: “eum suavissimo adolemus incenso, cum in ejus conspectu pio sanctoque amore flagramus; ei dona ejus in nobis nos que ipsos vovemus et reddimus.” 211. Civ. Dei 10.6; Babcock, The City of God (WSA I/6), 311; CCSL 47.278: “corpus etiam nostrum cum temAUGUSTINE AND THE MYSTERY OF THE CHURCH 116 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:03:42 UTC All use subject to https://about.jstor.org/terms

which becomes “a sacrifice when it directs itself to God so that, aflame with the fire of love (igne amoris accensa) for him, it loses the form of worldly desire and, now subject to him, is reformed to him as to an unchanging form, thus pleasing him by receiving its beauty from his beauty!”212 Insofar as the body is referred to God, it forms part of the sacrificial offering of the church. The whole person, body and soul, is the offering “pleasing to God.” Augustine does not stop there, however, for he continues to expand the sacrifice of the church so as to include the works of “mercy” (misericordia) offered by the members, in conformation to the “mercy of God” (misericordia dei) in Christ. The “works of mercy” (opera misericordiae) offered by the members of the church are “true sacrifices” (vera sacrificia) insofar as they are “directed to God.”213 In his discussion of true worship and “piety” (pietas), Augustine notes that in popular speech, pietas is often used in connection with “works of mercy” (opera misericordiae), precisely because God “commands us to do such works and assures us that they please him more than or instead of sacrifices.”214 Augustine then defines “mercy” (misericordia) as the “true sacrifice,” based on his renewed exegesis of Hosea 6:6 in light of Hebrews 13:6. “For the kind of sacrifice that everyone calls sacrifice is a sign (signum) of the true sacrifice. And mercy (misericordia) is the true sacrifice, which is why the passage I just cited states, for such sacrifices are pleasing to God (Heb 13:6).”215 For Augustine, sacrifice means mercy, for mercy brings one to cling to God as end. Thus the “true sacrifice is every act done in order that we might cling to God in holy fellowship (sancta societate inhaereamus deo), that is, every act, which is referred to that final good in which we can be truly blessed.”216 Every true sacrifice brings one to cling to God perantia castigamus, si hoc, quem ad modum debemus, propter deum facimus, ut non exhibeamus membra nostra arma iniquitatis peccato, sed arma justitiae deo, sacrificium est.” 212. Ibid.: “si ergo corpus, quo inferiore tamquam famulo vel tamquam instrumento utitur anima, cum ejus bonus et rectus usus ad deum refertur, sacrificium est: quanto magis anima ipsa cum se refert ad deum, ut igne amoris ejus accensa formam concupiscentiae saecularis amittat ei que tamquam incommutabili formae subdita reformetur, hinc ei placens, quod ex ejus pulchritudine acceperit, fit sacrificium!” 213. Ibid.; CCSL 47.279. Misericordia may also be translated “compassion”; see the treatment by Cavadini, “Jesus’ Death Is Real: An Augustinian Spirituality of the Cross,” 169–91. 214. Civ. Dei 10.1; Babcock, The City of God (WSA I/6), 306. 215. Civ. Dei 10.5; Babcock, The City of God (WSA I/6), 310; CCSL 47.278: “quoniam illud, quod ab omnibus appellatur sacrificium, signum est veri sacrificii. Porro autem misericordia verum sacrificium est; unde dictum est, quod paulo ante commemoravi: talibus enim sacrificiis placetur deo.” 216. Civ. Dei 10.6; Babcock, The City of God (WSA I/6), 310; CCSL 47.278: “proinde verum sacrificium est omne opus, quo agitur, ut sancta societate inhaereamus deo, relatum scilicet ad illum finem boni, quo veraciter beati esse possimus.” THE CHURCH AS SACRIFICE 117 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:03:42 UTC All use subject to https://about.jstor.org/terms

in the midst of a “holy fellowship” (sancta societate), that is, as a member of the communal body of Christ. Ultimately, there is only one work of “mercy” (misericordia) that makes possible union with God in holy fellowship—the sacrifice of Christ on the cross, in the form of a servant. Only Christ the mediator can offer forgiveness of sins and reconciliation with God by his sacrifice, thereby bringing all to cling to God in true happiness.217 It is impossible for the church to effect such purification and reconciliation by her own power, yet this healing has been granted by the grace of God, for “it is by this grace of God, through which he shows his great mercy (magnam misericordiam suam) toward us, that we are guided by faith in this life.”218 Christ’s sacrifice is the perfect work of mercy, and the effects of this sacrifice extend to all of the “works of mercy” (opera misericordiae) that are offered “for the sake of God,” transforming them into “true sacrifices.” For “true sacrifices are works of mercy (opera misericordiae), whether shown to ourselves or to our neighbors, when they are directed towards God” and have “no other object than that we might be delivered from misery and so become blessed—which only happens by means of that good of which it is said, But for me the good is to cling to God.”219 The works of mercy offered among the members of the body of Christ have the effect of bringing us “to cling to God” (inhaereamus deo), and of “helping our neighbor to the same end,”220 yet the “mercy (misericordia) which we extend to human beings is not a sacrifice if it is not done for God’s sake,” for “even though sacrifice is made or offered by man, it is still a divine matter (res).”221 Sacrifice is “divine” since God alone offers the true sacrifice that forgives sins and heals humanity. Nevertheless, the members of the church are granted participation in this sacrifice by virtue of Christ’s offering, made efficacious in the sacrament of the Eucharist. The one sacrifice of Christ infuses all of the church’s works of mercy, uniting them to the eucharistic altar where the church offers the true and perfect sacrifice of the whole Christ, head and members. In this offering, the whole church is herself a sac217. Civ. Dei 10.22. 218. Ibid.; Babcock, The City of God (WSA I/6), 330; CCSL 47.296. 219. Civ. Dei 10.6; Babcock, The City of God (WSA I/6), 311; CCSL 47.279: “cum igitur vera sacrificia opera sint misericordiae sive in nos ipsos sive in proximos, quae referuntur ad deum.” 220. Civ. Dei 10.5; Babcock, The City of God (WSA I/6), 309; CCSL 47.277: “quae aguntur in nobis, ad hoc ut inhaereamus deo et ad eundem finem proximo consulamus.” 221. Civ. Dei 10.6; Babcock, The City of God (WSA I/6), 310–11; CCSL 47.278: “unde et ipsa misericordia, qua homini subvenitur, si non propter deum fit, non est sacrificium. Etsi enim ab homine fit vel offertur, tamen sacrificium res divina est, ita ut hoc quoque vocabulo id latini veteres appellaverint.” AUGUSTINE AND THE MYSTERY OF THE CHURCH 118 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:03:42 UTC All use subject to https://about.jstor.org/terms

rifice, for “the whole redeemed City, that is, the congregation and fellowship of the saints (congregatio societas sanctorum), is offered to God as a universal sacrifice through the great priest who, in his passion, offered himself for us in the form of a servant, to the end that we might be the body of so great a head.”222 The sacrifice of Christians includes the heavenly city of saints and angels, offered as “a universal sacrifice” (universalesacrificium), together with the visible church on earth.223 The visible church is intrinsic to the sacrifice, and in her eucharistic worship, she learns to offer herself as a sacrifice through Christ the head.224 The church becomes a living sacrifice as a body in transformation (Rom 12:1–2), for as Augustine asserts, “we ourselves are the whole sacrifice” (quod totum sacrificium nos ipsi sumus).225 In this eucharistic ecclesiology, the empirical community celebrating the Eucharist is offered to God as a body in purification. Humility is crucial for the members of the church on earth, for the whole body is united in the sacrifice of “humility and praise,” and God desires “a contrite heart, humbled by the sorrow of repentance.”226 The spiritual nature of the sacrifice of the heart is retained, yet within the context of the whole communal body of Christ. Such an understanding of the church “in repentance” guards against presumption and pride, and shows that all “true sacrifices” are dependent upon the grace of God “granted to us through the mediator.”227 This grace is mediated through the church’s sacramental life, and the church offers herself as a body in need of constant purification. Augustine maintains that the visible church on earth is intrinsic to the true sacrifice, for she offers herself in union with the whole redeemed city. This is the most perfect sacrifice offered to God at the eucharistic altar, for “it is we ourselves—we, his City—who are his best, his most glorious sacrifice.”228 This is the “true” and “supreme” sacrifice (summum verumque sacrificium) of Christians, who though 222. Civ. Dei 10.6; Babcock, The City of God (WSA I/6), 311; CCSL 47.279: “profecto efficitur, ut tota ipsa redempta civitas, hoc est congregatio societas que sanctorum, universale sacrificium offeratur deo per sacerdotem magnum, qui etiam se ipsum obtulit in passione pro nobis, ut tanti capitis corpus essemus, secundum formam servi.” 223. Civ. Dei 19.17. 224. Ibid., 10.20; Babcock, The City of God (WSA I/6), 328; CCSL 47.294: “cujus rei sacramentum cotidianum esse voluit ecclesiae sacrificium, quae cum ipsius capitis corpus sit, se ipsam per ipsum discit offerre.” 225. Civ. Dei 10.6; CCSL 47.279: “quod totum sacrificium nos ipsi sumus”; cf. 10.19, 25, 31; 12.9; 19.23. 226. Civ. Dei 10.5; Babcock, The City of God (WSA I/6), 310; CCSL 47.277: “non vult ergo sacrificium trucidati pecoris, et vult sacrificium contriti cordis . . . quorum hoc unum est: cor contritum et humiliatum dolore paenitendi.” 227. Civ. Dei 20.22; Babcock, The City of God (WSA I/6), 330. 228. Civ. Dei 19.23; CCSL 48.694–95: “hujus autem praeclarissimum atque optimum sacrificium nos ipsi THE CHURCH AS SACRIFICE 119 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:03:42 UTC All use subject to https://about.jstor.org/terms

“many are one body in Christ” (Rom 12:3).229 This is “the sacrifice that the Church continually celebrates in the sacrament of the altar (sacramento altaris) . . . where it is made plain to her that, in the offering she makes, she herself is offered” (quod in ea re, quam offert, ipsa offeratur).230 The res of the sacramentum is the whole Christ, head and members in heaven and on earth, who together form the “total sacrifice” (totum sacrificium) 231 offered to God as true worship.232 The offering of the whole Christ as one sacrifice is the “mystery” (mysterium) celebrated by the visible church at the eucharistic altar.233 This view of the eucharistic sacrifice does not undermine Augustine’s claim that the Eucharist is a participation in Christ’s body and blood. On the contrary, it adds to the richness of this teaching, for it demonstrates how the Eucharist is a communion not only with Christ the head, but also with the other members of the body, on earth and in heaven, who are in a process of conformation to the mercy of God. Thus the church’s eucharistic worship offers a distinctive kind of communion that cannot be found elsewhere. Participation in the visible, eucharistic community means the reception of God’s mercy, and configuration to the mercy of God as a communal body. This is a mercy that must be received and cannot be created, for it is offered by Christ the head, who transfigures the members of his body by means of the eucharistic sacrifice. Therefore the visible church’s eucharistic worship offers a new kind of communion to the members, and the empirical community is essential to the communion of the whole Christ. Here we find the theological foundation for an Augustinian notion of the church as sacrament, for in her eucharistic worship, the visible church is herself a “sacrament” (sacramentum), a visible sign, that effects an “invisible sacrifice.”234 The church makes present the mysterious union of the whole Christ as one body and one city by celebrating the eucharistic sacrifice, and in this way, the visible church is a sacrament of the city of God.235 The church is a living sacrifice, with visible and invisible members, conformed to the mercy of God and united sumus, hoc est civitas ejus, cujus rei mysterium celebramus oblationibus nostris, quae fidelibus notae sunt, sicut in libris praecedentibus disputavimus.” 229. Civ. Dei 10.6; CCSL 47.279: “hoc est sacrificium christianorum: multi unum corpus in Christo.” 230. Civ. Dei 10.6; Babcock, The City of God (WSA I/6), 312; CCSL 47.279: “quod etiam sacramento altaris fidelibus noto frequentat ecclesia, ubi ei demonstratur, quod in ea re, quam offert, ipsa offeratur.” 231. Ibid. 232. For Augustine, the mystery of the Eucharist as Christ’s body extends to the church; cf. S. 229; 272. 233. Civ. Dei 19.23; CCSL 48.695: “cujus rei mysterium celebramus oblationibus nostris.” 234. Civ. Dei 10.5. 235. Ibid., 10.6; 12.9; 19.23. AUGUSTINE AND THE MYSTERY OF THE CHURCH 120 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:03:42 UTC All use subject to https://about.jstor.org/terms

in anticipation of the final eschatological union.236 Thus Augustine’s mature theology of sacrifice brings together the visible and invisible aspects of the church as one mystery, offered daily as a eucharistic sacrifice.237 Conclusion The visible, sacramental community is essential to Augustine’s understanding of the church as sacrifice. In his mature writings, Augustine expands the notion of sacrifice to include the offering of the whole body of Christ, head and members, in the context of the sacramental worship of the church. In Contra Faustum, Christ’s sacrifice on the cross, which forgives sins, is offered at the eucharistic altar. In De civitate Dei, Augustine goes further to declare that the eucharistic worship of the church includes the sacrifice of the head in union with the whole body, offering works of mercy. Christ’s sacrifice on the cross is the perfect work of mercy that makesit possible to cling to God, which isthe end of true worship. This sacrifice is made efficacious at the eucharistic altar, for the church’s visible celebration of the Eucharist unites the head and members as one body, and brings the members to cling to God in anticipation of the final eschatological union. Thus the visible church is intrinsic to this sacrifice, as a body in purification and conformation to the mercy of God. In the end, the “supreme and total sacrifice of Christians” (totum summumquesacrificium) offered daily on the altar is the “total sacrifice” (totum sacrificium) of the whole Christ as a body of mercy. The visible church on earth offers work of mercy in conformation to Christ the head, and in this offering, the church learns to offer herself to God as a sacrifice. The church’s celebration of the Eucharist enables the members to grow in mercy and charity while on pilgrimage. Thus for Augustine, the eucharistic worship of the church is intrinsic to the Christian 236. Ibid., 15.26–27; 16.1–8. 237. This eucharistic ecclesiology is also on display in Augustine’s Sermones. The Eucharist is the sacramentum that contains the “mystery of unity” (mysterium unitatis), and Augustine exhorts the congregation to “receive your mystery” (mysterium vestrum accipitis); S. 272; PL 38.1247: “si ergo vos estis corpus Christi et membra, mysterium vestrum in mensa dominica positum est: mysterium vestrum accipitis.” The church is one body in “unity, truth, piety, and charity” (unitas, veritas, pietas, caritas); ibid.: “unum corpus multi sumus: intelligite et gaudete; unitas, veritas, pietas, caritas.” The res of the sacramentum is the mysterious unity of the whole Christ; Jo. ev. tr. 26.15; CCSL 36.267: “Hujus rei sacramentum, id est, unitatis corporis et sanguinis Christi.” See also S. 227; 228B; 229; 229A; Ep. 54.8; J. Patout Burns, “The Eucharist as the Foundation of Christian Unity in North African Theology,” 1–24; Gerald Bonner, “The Church and the Eucharist in the Theology of St. Augustine,” 448–61; “Augustine’s Understanding of the Church as a Eucharistic Community,” 39–63. THE CHURCH AS SACRIFICE 121 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:03:42 UTC All use subject to https://about.jstor.org/terms

life, for there is no substitute for true worship. Far from discarding the empirical church, Augustine places greater importance upon participation in the visible community in his mature works. For the church learns how to become a sacrifice of mercy, pleasing and acceptable to God, by participating in the eucharistic life of the visible community.238 238. Civ. Dei 10.22; Ep. 187.6.21. AUGUSTINE AND THE MYSTERY OF THE CHURCH 122 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:03:42 UTC All use subject to https://about.jstor.org/terms

Conclusion Around the year 417, Augustine wrote upon request to Boniface, the tribune of Africa, about the nature and character of Donatism.1 According to Augustine, the Donatists are guilty of dividing the church and abandoning the unity of the one body of Christ, for they seek to establish a community of the sinless apart from the worldwide church.2 Although the Donatists possess baptism and the Eucharist by the ordination of their ministers, they have cut themselves off from the effects of the sacraments due to their pride.3 Nevertheless, there is hope for those who are outside of the visible church, for the Spirit will bring some into the one body at a future time.4 Augustine distinguishes between the empirical community and the invisible communion of charity, yet this is a distinction without separation, for there is only one body, one Spirit, and one church. In his letter to Boniface, Augustine declares that the visible church is the body of Christ, enlivened by the Spirit.5 “[O]ne who wants to have the Holy Spirit, therefore, should avoid remaining outside the church and should avoid entering her as a pretense so that he may truly grow in union with the tree of life.”6 The visible church is the instrument of the 1. Ep. 185.50. 2. Ep. 185.37–38. The Catholic Church prays daily for the forgiveness of sins since she will be perfect only in the next life. 3. Ep. 185.50: “But let them seek the Holy Spirit only in the body of Christ; outside they have his sacrament, but internally they do not have the reality of him whose sacrament it is”; Roland Teske, Letters 156–210 (WSA II/3), 206; CSEL 57.43: “sed non quaerant spiritum sanctum nisi in Christi corpore, cujus habent foris sacramentum, sed rem ipsam non tenent intus, cujus illud est sacramentum.” 4. Ep. 185.50. 5. Ibid.: “The Catholic Church alone is the body of Christ, and its head is the savior of his body. The Holy Spirit gives life to no one outside this body”; Teske, Letters 156–210 (WSA II/3), 206; CSEL 57.43: “proinde ecclesia catholica sola corpus est Christi, cujus ille caput est salvator corporis sui. Extra hoc corpus neminem vivificat spiritus sanctus.” 123 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:04:49 UTC All use subject to https://about.jstor.org/terms

Spirit, for her sacraments mediate charity and bind together the members of the body as a pilgrim “fellowship” (societas).7 The sacraments are efficacious even though the effects are not always received, as in the case of the Donatists. The Spirit may work beyond the normal celebration of the sacraments, as in the case of those catechumens who undergo martyrdom and receive a kind of baptism by blood. Nonetheless, the sacraments are never obviated, for they retain their necessary role in the mediation of charity and the “building up” (aedificatur) 8 of the body of Christ. During her earthly pilgrimage, the church is a mixed body of good and wicked citizens, elect and reprobate. God alone will sort out the two cities definitively at the eschaton. For Augustine, the church’s mixed condition is part of God’s plan, for it prevents both presumption and despair. Noone can claim with certainty to be elect since no one is sinless. Yet one need not despair, for there is hope in God’s work in the church, precisely through the sacraments. The sacraments allow for the purification of the elect and the conversion of the wicked. The elect are conformed to the mercy and forbearance of God, while the wicked are offered the opportunity to repent and to join the communion of charity.9 Thus the empirical community is neither dispensable nor incidental, but rather it is essential for the church’s purification and growth as the body of Christ. Far from discarding the visible church, in his mature thought, Augustine places greater emphasis upon the necessity of participation in the visible community celebrating the sacraments. The sacraments forge bonds of communion between the members that cannot be found elsewhere. Baptism gives birth to the “twin fruit of charity,” that is, the love of God and neighbor.10 The Eucharist unites the whole Christ as one body and one sacrifice in conformation to the mercy of God. The sacraments offer a participation in the self-emptying solidarity of Christ the head, which must be received by the members of the body. Those who are guilty of pride, such as the Donatists, reject this medi6. Ibid. 7. Ibid.; cf. C. Faust. 12.16; Civ. Dei 19.17; CCSL 48.685. 8. Ibid., 22.17; CCSL 48.835–36: “quae sacramenta esse novimus, quibus aedificatur ecclesia.” 9. In his catechetical work De catechizandis rudibus, Augustine teaches that God shows forbearance toward the wicked “so as, on the one hand, to use this perverseness to train his own chosen ones in faith and good sense and thus to strengthen them and, on the other hand, because many of the number of the perverse progress beyond their present state and, out of compassion for their own souls, turn with intense passion to God so as to be pleasing to him” (Cat. rud. 25.48); Raymond Canning, Instructing Beginners in Faith (Hyde Park, NY: New City, 2006), 159. 10. Doc. Chr. 2.6.7. AUGUSTINE AND THE MYSTERY OF THE CHURCH 124 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:04:49 UTC All use subject to https://about.jstor.org/terms

ation and attempt to create their own bonds of fellowship. The visible church, however, finds unity in the sacraments instituted by Christ. The sacraments have effects due to the power and work of God. The grace of God is mediated by means of the visible sacraments, which bind together the members of the church in the communion of charity. Thus the church cannot be reduced to a purely spiritual communion of believers whose hearts are transformed invisibly by grace, apart from the sacraments. Instead, the church is built up by means of the visible celebration of the sacraments, which transform the wicked citizens of Babylon into the heavenly city of God.11 In his mature ecclesiology, Augustine’s understanding of sacramentum provides the opportunity for renewed reflection upon the church as a sacrament. The church, as a sacramentum, is a transcendent mystery made visible in history that hasinvisible effects, namely, the union and formation of the whole Christ, head and members. In her sacramental life, the church is an instrument of the transformation of the world, for she “calls forth citizens from all peoples and gathers together a pilgrim society” (societatem).12 Therefore Augustine’s ecclesiology offers patristic support for the notion of the church as “universal sacrament of salvation,” as articulated by the Second Vatican Council’s Dogmatic Constitution on the Church, Lumen Gentium. 13 Moreover, the church as sacramentum is the mysterious presence of Christ’s body in history, and in this way, Augustine’s thought serves as a resource for the construction of an incarnational ecclesiology along the same lines of Johann Möhler’s understanding of the church as “on-going incarnation.”14 Augustine’s ecclesiology is also an ecumenical resource, for the bishop of Hippo sought to overcome schism and division by considering the work of the Holy Spirit to unite the church.15 Against groups such as the Donatists and the Pelagians, Augustine rejects all forms 11. The church is not merely a “locus” of the transformation of souls,rather, the church effects transformation by virtue of her sacramental, communal life; see the comments by John C. Cavadini, “Ideology and Solidarity,” Augustine’s City of God: A Critical Guide, ed. James Wetzel (New York: Cambridge University Press, 2012), 104n6, with a helpful critique of Lewis Ayres, “The Christological Context of Augustine’s De Trinitate XIII: Toward Relocating Books VIII–XV,” Augustinian Studies 29 (1998): 111–39, esp. 126, and Luigi Gioia, The Theological Epistemology of Augustine’s De Trinitate (Oxford: Oxford University Press, 2008), 300. 12. Civ. Dei 19.17; William Babcock, The City of God (WSA I/7), 375; CCSL 48.685: “haec ergo caelestis civitas dum peregrinatur in terra, ex omnibus gentibus cives evocat atque in omnibus linguis peregrinam colligit societatem”; cf. 15.26. 13. Dogmatic Constitution on the Church, Lumen Gentium 7.48, in Vatican Council II: The Basic Sixteen Documents: Constitutions, Decrees, Declarations, ed. A. Flannery (Northport, NY: Costello, 1996). 14. Johann Möhler, Symbolism, trans. J. Robertson (New York: Crossroad, 1997), esp. 258–76; Goulven Madec, Le Christ de saint Augustin: la patrie et la voie (Paris: Desclée, 2001), 155. CONCLUSION 125 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:04:49 UTC All use subject to https://about.jstor.org/terms

of pride that foster presumption and destroy charity. As a member of the church, one is not a member of an elite spiritual communion. One can only know oneself as a member of a communal body dependent upon the mercy of God, in a process of transformation by participation in a sacramental economy. By appealing to the sacraments, Augustine places hope for Christian unity in the work of the Spirit rather than in human efforts.16 Augustine successfully integrates the invisible, charismatic dimensions of the church with the visible, institutional aspects of the empirical body. Such an approach may prove useful for ecclesial communities seeking to construct a robust theology of the church. In addition, Augustine’s thought on the church bears meaning for pastoral ministry. For Augustine, the Christian life is one of healing by participation in a community celebrating the sacraments. The aim is not an achieved self-righteousness, nor an isolated vision attained by wisdom. Rather, the goal is charity, which isshared among a communal body. The church is the “inn” where fallen humanity is being cured by participation in an ecclesial community.17 Ecclesial life fosters humility and charity while curbing pride, and true healing takes place by sharing in a visible, sacramental community. This engenders a hopeful and gentle pastoral approach, for one does not need to become a member of an elite community of the sinless. On the contrary, one can trust in the slow but steady transformation and growth offered by participation in the sacraments. Thus Augustine gives hope to all of the members of the body on journey and in need of purification. In this regard, Robert Markus puts it well in his remark that Augustine makes room in the church for the mediocre Christian.18 The church is filled with imperfect members who make progress by receiving the sacraments and by participating in a visible community composed of good and wicked, wheat and chaff, saints and sinners. One need not despair due to one’s weaknesses, nor be scandalized by the presence of the wicked in the church. Instead, one can place hope in God’s grace, which is at work in the midst of the visible church’s mixed condition. For the sacraments 15. Michael Root, “Augustine on the Church,” in T&T Clark Companion to Augustine and Modern Theology, ed. C. C. Pecknold and Tarmo Toom (New York: Bloomsbury T&T Clark, 2013), 69–74. 16. J. Patout Burns has made a similar suggestion in “The Eucharist as the Foundation of Christian Unity in North African Theology,” 1–24. For Christians, unity is not dependent upon the faith of the individual believer, for that would make salvation an achievement. Instead, unity is a gift that is mediated by participation in the communal sharing in the sacraments. Though not all share in the same sacraments, one may hope that the Holy Spirit will work to accomplish the mystery of God’s salvific plan. 17. Doc. Chr. 1.29.33; S. 179.7. 18. Robert Markus, The End of Ancient Christianity (New York: Cambridge University Press, 1990), 53. AUGUSTINE AND THE MYSTERY OF THE CHURCH 126 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:04:49 UTC All use subject to https://about.jstor.org/terms

transform the church into a communal body of charity, mercy, and hope, in anticipation of the final eschatological union, when the sacraments will no longer be necessary. CONCLUSION 127 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:04:49 UTC All use subject to https://about.jstor.org/terms

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Index Abel, 42, 43, 43n134, 80, 80n47, 81n50, 91, 91n121, 105, 105n92, 107n110 Adam and Eve, 7, 11, 14, 23n217, 32, 43n134, 45, 58, 64, 81, 81n51, 85, 85n82, 86, 91, 91n124 Ambrose of Milan, x, xxi, 2, 9, 9n66, 11, 11n94, 15n130, 17n148, 58, 58n7, 59n10, 59n14, 64n70, 78, 78nn25–26, 101, 102n53 Ambrose of Milan Works: Abr., 9n64; Apol., 9n65, 9n69; Cain, 9nn64–65, 9n70; Ep., 9n64, 9nn67–68, 9n70; Ex., 9nn64–65; Fide, 9n65–66, 9n68, 9n70; Jac., 9n64; In Luc., 9nn64–66, 9nn70–71; In Ps. XII, 9nn64–65, 9n70; In Ps. CXVIII, 78n25; Inc., 9n70; Jos., 9n64, 9n68; Is., 9n64, 9n73, 64n70, 78n26; Myst., 9n64, 9n68, 9n70, 64n70; Obit., 9n66, 9n70; Off., 9n66, 9n70; Paen., 9n70; Sacr., 9nn64–66, 9n70; Spir., 9n68, 9n70, 102n53 Augustine Works: C. Acad., 10nn75–77, 10n81, 10n86, 32n30, 97n12 C. Adim., 21n193, 22n203, 59n11 Agon., 41n115, 42n129, 115n197 Quant., 12n102, 33n38 Bapt., xxvn53–54, xxvn58, xxvn60, 2n8, 12n106, 14n124, 20n185, 21n198, 21n200, 22, 44n144, 47n171, 47n177, 48, 49, 50n197, 57n5, 60n17, 65n72, 66n88, 67, 68, 70nn119–20, 70n124, 71, 72n139, 99n27, 105n83, 109, 110 B. conjug., 14n124 B. vita, xxiin32, 10, 31, 32n32, 97n12 Cat. rud., 2n9, 14n124, 20n185, 20n189, 21, 22n201, 22n206, 24n219, 39n98, 42n132, 43, 44n144, 45n150, 46n164, 46n166, 47n169, 47n172, 51, 52n214, 77, 79, 80n46, 81n49, 83, 89, 90n116, 91n121, 92n133, 105n83, 109, 124n9 Civ. Dei, xxivnn51–52, xxviin67, 2n8, 14n124, 15n134, 20n189, 21n198, 21n200, 22, 23n210–13, 24n219, 42n124, 43nn134–35, 44n144, 45n152–53, 47n172, 48n183, 48n186, 49n196, 50n201, 50n203, 51, 52n212–13, 58n7 58n9, 68n105, 75, 76n8, 76n14, 77, 79n35, 80, 81n50, 82n57, 83, 149 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:06:48 UTC All use subject to https://about.jstor.org/terms

Augustine Works (Cont.) 85n79, 85n82, 89nn109–10, 90–94, 96n2, 98–102, 104, 107, 111nn148–49, 112–21, 122n238, 124n7, 125n12 Conf., xxin26, xxin30, xxiii, 11n94, 12n101, 12n106, 15n129, 15n131, 15n133–34, 16n135, 16n138, 16n142, 40–41, 48n185, 50n198, 60, 61n30, 87, 101–4 Cons., 12n106, 18n162 Cresc., 42n129, 66n85 Div. qu., 16–17, 21n197, 21n199, 34, 59, 99–101, 102n52, 106 Doc. Chr., xxn24, xxiin36, xxiin38, xxiiin47, 2n8, 8, 12n106, 15n126, 15n130, 15n133, 17n156, 19n175, 19n177, 19n180, 21, 35–40, 51n206, 52n216, 53n224, 59–60, 64n60, 68n105, 101–2, 103n67, 114, 124n10, 126n17 C. ep. Pel., 45n152 En. Ps., xxvn52, 1–2, 13n106, 14n124, 16n143, 19n172, 20n182, 20n185, 20n190, 21n192, 21n197, 22n209, 23, 24n220, 27nn1–3, 42, 43nn134–35, 47nn176–78, 48n182, 49n196, 50n201, 51n205, 52–54, 57nn1–2, 58n9, 61nn29–31, 62nn44–46, 63n50, 60nn52–53, 60n55, 64nn64–65, 64n67, 65n78, 68n104, 71nn131–32, 75n5, 76n8, 76n14, 77, 79nn35–36, 80–90, 91n121, 94n142, 100n40, 101n46, 101n50, 105n83, 114n177 Ench., 19n172, 20n182, 50n201, 53n224 Ep., xxvin64, 2n8, 11n94, 12n106, 14n124, 15n126, 17n156, 18n162, 20, 20n185, 21n198–99, 22n203, 22n209, 24n219, 49n190, 49n194, 50n196, 60n17, 71n131, 79n35, 101n50, 112n159, 115n197, 121n237, 122n238, 123nn1–4 Ep. Jo., 23n211, 42, 47n178, 52n215, 60n17, 61, 62n45, 63n48, 68n104 Rm. inch., 99nn30–31 Ex. Gal., 17, 33, 98, 99n28 Ex. prop. Rm., 98n24 C. Faust., xixn20, xxvn52, xxvn57, xxvinn63–64, xxxii, 12n106, 14n124, 15n128, 17–20, 21n200, 22n203, 23n211, 24n219, 42n130, 43n137, 44, 45n149, 45n151, 46n158, 46n165, 47n168, 47n170, 47n173, 47n175, 47n178, 48n179, 48n181, 49n190, 49n196, 52n218, 54n235, 57n1, 58n7, 58n9, 61n36, 62, 64n61, 64nn65–66, 64n68, 65, 66, 67nn89–90, 70n119, 70n123, 71n131, 72n138, 79n36, 80n47, 101n46, 104–8, 113, 114n174, 121, 124n7 Gn. litt., 14n124, 19n172, 20n182, 20n185, 22n203, 42n124, 58nn8–9, 79n36, 80 Gn. adv. Man., 12, 13, 21n193, 32, 58, 96, 101n46 Gr. et pecc. or., 14n124 Jo. ev. tr., xxvn53, 13n106, 14n124, 16n139, 19n169, 20n186, 21n197, 21n199, 41n118, 42n129, 44n142, 48n181, 50n200, 51n205, 58nn7–9, 61, 64n65, 68n104, 86n89, 90, 101n46, 121n237 C. Jul., 12n106, 14n124, 24n219 C. Jul. imp., 14n124, 19n172, 20n182 Lib. arb., 12n99, 13n111 C. litt. Pet., xxvn53, 22n209 AUGUSTINE AND THE MYSTERY OF THE CHURCH 150 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:06:48 UTC All use subject to https://about.jstor.org/terms

Augustine Works (Cont.) Mag., xxxii, 25, 97 Mor., 11, 12, 32n30, 33n38, 96n3, 96n5, 96n7 Ord., xxiin32, 10nn75–76, 10nn80–81, 10n87, 11n88, 11n91, 31n24, 31n29, 32nn31–32, 33n42, 97n12 Perf. just., 51n205 Persev., 20n186, 21n195, 22n203, 50n200, 50n203 Praed. sanct., 19n172, 20n182, 20n186, 20n189, 21n195, 22n203, 24n219, 48n183, 50n200, 50n203 Retr., 11n94, 114n176 C. Sec., 13n108, 20n287 S., xxvin64, 2n8, 14n124, 20n180, 20n185, 20n191, 22n209, 39nn103–4, 42n126, 42n129, 43n133, 43n135, 44n142, 44n146, 45, 46, 49nn191–92, 52n213, 53n226, 54n235, 58n7, 58n9, 60n17, 60n19, 61nn25–26, 61n32, 61n34, 61n36, 62n45, 63n51, 63n54, 64n59, 64n65, 67n89, 68nn104–5, 70n119, 70n123, 71n131, 79n35, 86n90, 101n46, 101n50, 106nn104–5, 110n138, 114n177, 120n232, 121n237, 126n17 S. Dom. mon., 13n111, 59, 98 Simpl., 12n106, 13n111, 13n115, 14n124, 99n32, 101 Sol., xxiin32, 10n87, 31 Trin., xixn21, xxiiin46, 14n124, 16n139, 16n143, 20n184, 20nn189–90, 22n203, 24nn219–20, 65n78, 66n80, 110–12, 114n177, 115n199 Vera rel., 13n110, 111, 17n150, 19n172, 20n182, 79, 97 Util. cred., 12n106, 13, 32, 33, 68n102, 9 Babcock, William, xviiin19, xxivn50, 22n205, 22nn207–8, 23n210, 44n147, 48n185, 52n212, 53n223, 75n2, 6, 77n16, 90n115, 90n117, 90n119, 91n122, 91nn124–25, 92n128, 131, 93n135, 93nn138–39, 94n145, 94n147, 113n163, 113n167, 113n171, 114n175, 114n185, 114n187, 115nn190–92, 115nn195–96, 116n206, 116n211, 117nn214–16, 118nn218–21, 119n222, 119n224, 119nn226–27, 120n230, 125n12 Babylon (earthly city), xxxii, 60n19, 75–82, 83n65, 84–89, 94, 125 Basil the Great, 5 Bavel, Tarsicius J. van, xvn2, xxx, 28n4, 50n196 Boniface, 123 Bonnardière, A.-M. la, xxiiin43, 11n94, 16n140, 21n194, 23nn215–16, 59n14 Bonner, Gerald, 96n1, 121n237 Borgomeo, Pasquale, xxx, 28n4, 59n14 Boulding, Maria, 23n215, 217, 27n1, 40nn107–8, 40n110, 41n114, 41nn118–19, 41n122, 42n131, 43n135, 53n222, 53n225, 54n228, 54n231, 54n233, 60n22, 61n31, 62n44, 62n46, 63n47, 63nn55–57, 64n59, 80nn46–47, 80n49, 81nn50–56, 82n58, 82nn60–63, 83nn66–69, 84n73, 84nn75–78, INDEX 151 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:06:48 UTC All use subject to https://about.jstor.org/terms

85n79, 85nn82–83, 86nn85–88, 86n90, 87n92, 87nn94–98, 88nn100–101, 88nn103–5, 89n108, 90n111, 102n56, 102n60, 103n62, 103nn64–66, 103n68, 103n71, 104n75, 104nn77–78 Brown, Peter, xxin25, xxiin33, 96n4 Burns, J. Patout, xxvin65, 95n1, 121n237, 126n16 Cain, 80, 80n47, 81n50, 91, 91n121, 105 Cameron, Michael, xviiin19, xxin31, xxiiinn42–43, xxiin45, 1n2, 2, 11n96, 12n104, 13n109, 14n123, 15n127, 15n130, 15n132, 16n141, 16n144, 17n149, 18n161, 24n221, 32n36, 33n48, 52n217, 53n223, 53n225, 59n14, 80n41, 85n81 Cassiciacum, xxii, 10, 11n90, 31, 33; Dialogues. See Works of Augustine Charity, xvii–xx, xxiii, xxv, xxvi, xxix, xxxi, xxxii, 25, 28, 29, 33–36, 38, 39, 40, 42, 49, 50, 52n216, 53–56, 58, 60, 62, 63, 65–68, 70, 71, 73, 74, 89–93, 101, 103, 109, 110, 114, 121, 123–127 Christ: Incarnation, xix, xx, 4, 8, 10–12, 14n120, 15–17, 21, 24n220, 35n61, 38, 40, 42, 43, 52, 53, 61, 62, 83, 102, 108, 115; Mediator, xxxi, 15, 16, 37, 38, 41, 42, 104, 105, 110, 111, 114, 115, 118–19; Servant, 83, 92, 113, 114, 118–19 Contemplation, xxii, 31–34, 99, 62 Church as: Ark, 21, 22, 44, 45, 65, 66, 72; Body of Christ, xix, xx, xxiii, xxv, xxvi, xxix, 8, 18, 20, 23–25, 27–29, 32–36, 39–44, 48–51, 55, 56, 62, 68, 83, 84, 92, 93, 95, 101, 106–9, 111, 112, 118, 119, 121, 123, 124; Body (mixed), xix, xxiv, 22, 28, 44–47, 50, 51, 55, 67, 73, 75, 79, 83, 124; Catholic Church, xxi, xxii, xxvii, xxix, 33, 68, 73, 123n2, 123n5; City of God, xx, xxvi, xxvii, xxx, xxxii, xxxiii, 22, 75–83, 87, 88, 90, 92–94, 120, 125; Communion of sacraments, xxvii, 50; Communion of saints, xxvii, 50; Elect, xix, xxiv, xxv, 22, 45, 47–50, 55, 58, 64n59, 68, 71, 73, 124; Fellowship (societas), xxii, 38, 48n186, 91–93, 111, 118–19, 124–25; Jerusalem, xxxii, 75–90, 93, 94, 100; Mother, 60, 70, 73, 77, 81, 86; Predestined, xxvi, xxvii, 67, 68, 83, 85, 88n100, 90n112, 92; Sacrifice, xx, xxvii, xxxii, 23, 25, 39n98, 93–122, 124; Temple, 66, 97, 108, 116 Caecilian, xxiv Cary, Phillip, xvi–xviii, 20n183, 24, 25, 67n96, 97 Cavadini, John, xvn2, xxxn88, 2n5, 14n123, 14n125, 15n134, 16n139, 19n177, 23n215, 38n90, 40n106, 40n209, 42n123, 46n161, 48n184, 50n196, 51n209, 54n232, 59n14, 64n70, 65n73, 76n7, 88n99, 95n1, 103n63, 106n105, 115n199, 117n213, 125n11 Congar, Yves, xxivn51, xxviii, xxix, 43nn134–35, 50n198 Couturier, Charles, 13–15 Cyprian, xxviii, 2, 6–8, 15n130, 67–69, 101, 110 AUGUSTINE AND THE MYSTERY OF THE CHURCH 152 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:06:48 UTC All use subject to https://about.jstor.org/terms

Cyprian Works: Ad Fort., 7n48; Ad Quir., 7nn46–49; De dom. orat., 7n48; De eccl., 7n46, 7n48; Ep., 7n45–48, 69n118, 102n52 Dodaro, Robert, xxx, 2n8, 14n120, 123, 20n191, 25n226, 45n148, 65n75, 80n41 Donatus, Donatism, xxiv–xxvii, 48, 49, 66–71, 109, 110, 123–25 Drobner, Hubertus, xvn2, 52n217, 96n1 Esau, 14, 46, 86 Evans, Robert, 67n92, 67n98 Faul, Denis, xvi, xvii, xxviin68, 67n92 Fiedrowicz, Michael, xxiiin45, 1n2, 2, 23n214, 27n1, 52, 54n230, 80n41, 80n44, 81n55, 84n78 Fredriksen, Paula, xxivn50, 17n152, 96n7 Grabowski, Stanislaus, xvn2, 23n215, 28n4, 32n33, 44n145, 67n93 Grace, xvii, xviii, xxvi, 9, 16, 19, 20, 25, 41, 42, 48n185, 51, 103, 112, 114, 118–19, 125–26 Gregory of Nazianzus, 5 Gregory of Nyssa, 5 Griffiths, Paul, 75n6, 83n65, 90n117 Harnack, Adolf von, xvi, xviin11, xxixn78 Hilary of Poitiers, 2, 8, 9, 11n94, 15n130, 17n148, 58, 59n10 Hilary of Poitiers Works: In Matth., 8n52; In Ps., 8n53; De Trin., 8n53, 8n56; Myst., 59n10 Hofmann, Fritz, xxvii, xxix, 50n198 Holy Spirit, xix, xxv, xxxii, 19, 22, 35, 39n101, 40, 41, 49, 50n196, 50n202, 55, 56, 58, 65–68, 70, 71, 73, 108, 113, 114n177, 123, 125 Hope, xvii, xxiv, xxvi, 5, 18, 29, 31, 45, 47, 50, 54, 55, 62, 63, 66, 72, 101, 123, 124, 126 Jacob, 14, 43, 46, 86 Januarius, 19 Jerome, 9, 11n94 Jerome Works: In Is., 9n73; In Ps., 9n72 John Chrysostom, 5n27 Kelly, J. N. D., xvi, xvii, 67nn92–93 Kenney, John Peter, xvin7, xxin29, xxiin36, xxviin66, 10n83, 87, 29nn5–6, 31n21, 31n27, 32n37, 33n46 Lactantius, 8, 15n130 Lactantius Works: Div. Inst., 8n50 Lamirande, Émilien, xvn2, xxix, xxx, 76n7 Lancel, Serge, xvn2, xxin25, xxiin35, 17n145, 76n8, 13 Levering, Matthew, xxin25, xxiin34, 36n68 Louth, Andrew, xxiin37, 29nn6–7, 30n13, 30n17, 31nn19–20, 35n61, 38n93, 40n112, 78n31 Lumen Gentium, 125 INDEX 153 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:06:48 UTC All use subject to https://about.jstor.org/terms

Madec, Goulven, xvin7, xxiiin42, 10n75, 11n90, 54n229, 63n49, 125n14 Majorinus, xxiv Manichees, Manichaeism, xxi, 32, 78, 96, 101, 108, 109 Margerie, Bertrand de, 2n5, 8nn51–52, 8n55, 58n7, 59n10, 64n70 Marius Victorinus, xxxiii, 8, 15n130 Marius Victorinus Works: Adv. Ar., 8nn58–59; In Ep. ad Eph., 8nn58–59; In Ep. ad Gal., 8nn58–59 Markus, Robert, xviiin19, xxivn49, 50, xxvn55, xxviiin76, 17n148, 76, 112n157, 126 Meconi, David, xxiin39, 19n180, 88n102 Meer, Frederik van der, xxiin35, xxxin89 Melchizedek, 100–102 Mercy, 11, 38, 40–42, 47, 54, 56, 90, 98, 99, 108, 114–15, 117, 120, 122, 124, 126–27. mercy, works of, xxii, 38, 39, 102, 108–9, 117–18, 120 Mohrmann, Christine, 6 Möhler, Johann, 125n14 Monica, 87, 104 Mystery (μυστήριον), 3–6, 20; mysterium, xix, xxix, xxxi, xxxiii, 1–3, 6–10, 12–15, 17, 18, 20, 21, 22nn202–3, 23–24, 38, 71, 97, 107, 120, 121n237; sacramentum, xix, xxiii, xxviii, xxix, xxxi, xxxiii, 2, 3, 6–25, 33, 85, 97, 101, 105–7, 110, 115–16, 120, 125; sacramentum as sign, 7, 14–17, 19, 23, 25, 107, 109, 116, 120 Novatian, 6 O’Daly, Gerard, 31n22, 45n148, 77n18, 77nn20–22, 78nn25–27 O’Donovan, Oliver, xxn23, 65n78 Oort, Johannes van, xvn2, xvi, xxviin68, xxx, 44n145, 48n186, 50n196, 75n4, 76n7, 77n21, 78, 79n38 Optatus, xxviii, 9, 15n130 Optatus Works: Cont. parm. Don., 9n62 Origen, 15n130, 78 Paul, xviiin19, xxii, xxiii, 5, 11–13, 15, 16, 27, 35, 36, 48n185, 62, 63, 77, 98, 103, 108, 113 Pelagius, Pelagianism, xxvi, xxvii, 49n189, 50, 125 Pelikan, Jaroslav, xv, xvii, 16nn136–37, 24n218, 220, 44n145, 48n180, 50n198, 50n202, 67n96, 67n98, 68n100 Plato, Platonism, Neoplatonism, xvi–xxii, xxvii, xxxi, 10, 11n90, 24, 25n225, 28, 29, 38–41, 55, 97; Platonic ascent, xviii–xx, xxii, xxxi, xxxii, 10n87, 28–33, 35, 39–41, 55–56; Platonic ideal, xvii, 30; Platonists, xxi, xxvi, xxvii, 10n83, 16, 41, 51n209, 97, 103, 112–13, 115; Vision of truth, 28, 29, 31, 33, 35 Plotinus, xvi, xxiin37, 29–31, 35n61, 37, 78–79, 89 Plotinus Works: Enn., xxiin37, 16n137, 29n6, 8, 30n10, 30n14, 31n18, 31n22, 40n109, 78nn30–31, 89n106 Ployd, Adam, xxvn55, 59, 48n187 AUGUSTINE AND THE MYSTERY OF THE CHURCH 154 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:06:48 UTC All use subject to https://about.jstor.org/terms

Plumer, Eric, xxiiin44, 33n47, 99nn28–29 Porphyry, 52n213, 111n149, 112n159, 115 Predestination, xxvi, 20, 50–51, 55, 92 Pride (superbia), 10, 13, 90, 92, 126 Ratzinger, Joseph, xxvii–xxix, 43n134 Religion, 12, 17, 107, 109n128, 112–14 Renna, Thomas, 76n13, 80n42 Reprobate, xix, xxiv, xxv, 45, 48, 124 Reuter, Hermann, xvi Rome, 77, 112; Roman Empire, 90, 112 Root, Michael, xvn2, xviin11, xixn20, xxivn48, 51, xxvn54, xxvn56, xxvinn61–62, xxvin64, xxviin75, xxix, 48n181, 50n199, 126n15 Sacraments of: Baptism, xviii, xx, xxiii–xxv, 2, 5, 7–9, 12, 14, 17, 18, 22, 23, 25, 28, 31n26, 39, 40, 44–46, 49, 55, 58, 60–62, 64, 66, 70–73, 76, 86, 93, 94, 99, 100, 103–7, 123–24; Eucharist, xxiii, 2, 5, 8, 9, 12, 14, 17, 18n162, 23, 25, 31n26, 39–42, 49, 61, 62, 87, 93–96, 100, 103–10, 115n196, 116, 118–21, 123–24, 126n16 Sacrifices: Christian, xxxii, 101, 104, 110, 112, 115, 117–19; Jewish, xxxii, 16, 96, 99, 104–6, 112, 115; Pagan, xxvi, 96–97, 101, 112 Scripture, xvi, xviii, xxi–xxiii, xxvii, xxix, xxxii, xxxiii, 1–3, 5, 7, 9, 11n94, 12–15, 19, 22–23, 27, 32–33, 35–36, 42, 104, 110; Old Latin (vetus Latina), 6, 10, 21, 23n216; Genesis, 11, 23, 32, 38n94, 46n160, 57–59, 61, 92; Psalms, xxiiin45, 1, 8, 42, 52, 57, 60, 76n13, 97–99, 101; Song of Solomon, 57, 59–60, 64n70, 67, 70, 72; Isaiah, 59, 62; Ezekiel, 69; Daniel, 3, 4; Hosea, 98, 109, 117; Matthew, 22n203, 34, 45n150, 46, 59, 61, 62n41, 98, 114; Luke, 98; John, 21, 36, 40n111, 100, 115; Acts, 53, 54; Romans, 34, 98, 99; 1 Corinthians, 4, 5, 7, 10–13, 27, 36, 42, 63n51, 81, 89n107, 96, 97, 102, 105, 108; Galatians, xxiii, 16, 17, 33, 77, 110; Ephesians, xxix, xxxii, 4, 5, 7–9, 13, 19, 21, 23, 39, 59, 60, 62n44, 63, 97; Colossians, xix, 4, 5, 11, 43; 1 Timothy, xix, 4, 15, 114; Revelation, 22n203, 62, 77, 78 Seeberg, Reinhold, xvi Simplicianus, xxiii Solomon, 47 Tertullian, xxviii, 7, 15n130, 77 Tertullian Works: Adv. Iud., 7n40; Adv. Marc., 7n40, 42; Anim., 7n43; Apol., 7n39; Jejun., 7n43; Monog., 7n43; Praesc., 7n39 Thagaste, xxi, xxii, 17n145, 34n49 traditor, xxiv Tyconius, xxivn50, 44, 45, 48n185, 78, 80 Valerius, xxii Warfield, Benjamin, xvii, xviin12 INDEX 155 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:06:48 UTC All use subject to https://about.jstor.org/terms

Wilken, Robert Louis, xxxn88, 49n191 Worship (λατρεία), 105, 113, 115–16 AUGUSTINE AND THE MYSTERY OF THE CHURCH 156 This content downloaded from 132.174.252.140 on Wed, 12 Apr 2023 23:06:48 UTC All use subject to https://about.jstor.org/terms

The body of Christ in Augustine This book argues that the church for Augustine is a mystery that is both visible and invisible. Far from discarding the visible community, Augustine places greater emphasis on the empirical church as his thought develops. To demonstrate this, James K. Lee traces Augustine’s ecclesiology from early writings to later works. Further, this study explores Augustine’s exegesis of biblical images of the church—such as body of Christ, bride of Christ, city of God, and sacrifice—in order to show how the visible community is intrinsic to the mystery of the church. Praise for Augustine and the Mystery of the Church “No theologian is more important than Augustine. James K. Lee provides an authoritative account of the main lines of Augustine’s theology of the church, rightly emphasizing the unity of visible and invisible in Augustine’s ecclesiology. This contribution would already be important enough, but Lee does it with equally admirable brevity and clarity. Catholic, Protestant, and Orthodox theologians—and especially those who care about ecumenical unity—will need this seminal study on their bookshelves.” Matthew Levering, Mundelein Seminary “Augustine’s theology of the church is notoriously elusive because it is characteristically subtle. James K. Lee has made an outstanding contribution in providing an introduction that is not elusive but preserves and communicates Augustine’s subtlety, and in an admirably brief compass. The book will serve equally well as a teaching resource and as a contribution to Augustinian scholarship. It is at once theological, ecclesial, and ecumenical in appeal. Highly recommended.” John C. Cavadini, University of Notre Dame “In this lucid and penetrating study of Augustine’s ecclesiology, James K. Lee offers what students and teachers of Augustine have wanted for a very long time: an accessible synthesis of Augustine’s mature teaching on the church. Augustine’s thinking about the church is deeply influential but spread across the whole body of his writings, and a convincing account of it has to sift and draw together an enormous amount of material in an illuminating way. That is just what Lee has done, and all who care about Augustine, and about the church, are in his debt.” Bruce D. Marshall, Perkins School of Theology, Southern Methodist University JAMES K. LEE is assistant professor of the history of early Christianity in the Perkins School of Theology at Southern Methodist University. He received his PhD in history of Christianity from the University of Notre Dame. He has published articles in journals such as Studia Patristica, Nova et Vetera, and Augustinian Studies, and in 2010, he received the Kaneb Center Award for Excellence in Teaching from the University of Notre Dame. HISTORY OF CHRISTIANITY This content downloaded from 132.All use subject