AUGUSTINIANISM, the system of phi losophy and theology taught by Saint Augus tine. In order to reach a just estimate of the teachings of Augustine, we must remember that we are not dealing with a philosopher simply, or with a theologian simply, but with one whose nature combined in a marked de gree the philosophical and theological strains together. He was both philosopher and theo logian. These elements are so mixed in him at times as to reciprocally reinforce one another, but again so disparate as to cause irreconcil able inconsistencies and bold contradictions. There is a most excellent analysis of this ex ceedingly complex nature by Teuffel in his Hi story of Roman Literature,' remarkable alike for its comprehensiveness and brevity. combined in his character qualities seemingly opposite: an abundant imagination, and penetrating intellectual vigor, a passion ate want of regard and affectionate tender ness, a tender heart and zealotism, a blind be lief in superior authority and originality of thought, zeal for unity of the Church and in dividual piety, romanticism and scholasticism, mysticism and sophistry, poetical talent and philosophical genius, rhetorical pathos and grammatical pedantry—himself a pyschologi cal mystery?' With this portrait of his per sonality before us, let us examine his teachings.. For him, the source of all truth is to be found in the interpretation of the inner experience. His philosophy is primarily anthropocentric. In consciousness lies the assurance of the real ity of one's own being. This is the earnest and the warrant of all reality. Without this central and elemental knowledge all other knowledge would be vague and illusory. This assurance is given even in the very act of questioning it; for, as Augustine insists, the simple fact that I am conscious of doubting, even the doubting of my own reality, is in it self an indication that I the doubter am. Man cannot escape himself. Such an analysis of the implications of self-consciousness forms a striking anticipation of Descartes' famous Cogito ergo sum.
\Vith the reality of human personality firmly established upon a basis which even the most searching scepticism is unable to shake, but on the contrary the rather confirms, Augustine proceeds through a profound analysis of the human reason to disclose abundant intimations of a divine reason, and therefore of a divine being. For in his subtle examination of the processes of reason, he points out that these processes are ever working toward one and the same end,— the constructing of a body of knowledge consisting of truths universally valid, that is truths which hold not merely for the individual but which necessarily hold for all individuals, under all circumstances and at all times. They become, moreover, the norm or standard for all our thinking and their sway embraces the complete range of all hu man activity. These truths are so universal, so
complete, so commanding as to indicate a one ness of origin which can be nothing less than that of an eternal mind. Moreover, the eter nal mind must be an eternal personality. The universal truths, therefore, which lie at the basis of all thought, of all being, of all desire, and all activity are according to Augustine ideas in God. In regarding the Absolute as not merely the sum total and unification of all truth, the 101 UM, verunt bonum, hut also a liv ing personality, the divine Logos, we recog nize the marks of the religious teacher, and in this respect Augustinianism is to he re garded as a significant advance beyond the doctrines of Neo-Platonism. From this expo sition, it should not be inferred, however, that in the Augustinian psychology, the primary, or the sole, basis of our conscious life is knowl edge. On the contrary it is quite evident throughout the works of Augustine that he exalts the will above knowledge. He finds in consciousness three elements, memoria, Intel lectus, voluntas. Of these memoria is equiva lent to a reproducible idea (Vorstellung), an idea which, moreover, carries with it the war rant of the reality which underlies it as its ground; intellectus is thejudgment; and voluntas of course, the will. The three form a psychological trinity corresponding to the trinity which is manifested in the unity of the divine nature. Both in God and man, the will is supreme. Omnes nikil aliud quam volute tates Certain difficulties emerge at this point in the exposition of the .Augustinian system ow ing to the shifting of the point of view. The philosopher gives way to the theologian. Au gustine's philosophy is essentially anthropo centric; his theology, theocentric. And in dis cussing the relations which obtain between God and man Augustine naturally subordi nates the human to the divine, so much so indeed that the Augustinian system is severely criticised because, as it is alleged, it leads logically to a pantheism which wipes out the individuality and responsibility of man. For Augustine insists that to appreciate divine truth and the will of God for man there is need of an inner spiritual illumination, and that such an illumination comes only to the soul in which faith resides, and that faith is the gift of divine grace. Faith, therefore, must precede knowledge, that is, knowledge of things divine and knowledge of things as they are. Insight may be regarded as the fruitage. but faith is the root of knowledge. There is a grave difficulty at this point in reconciling such a doctrine with Augustine's fundamental posi tion which puts supreme emphasis upon the dignity and worth of man's inner nature, and the trustworthiness of that inner guiding light. It can only be said by way of explanation that in the one the theologian, and in the other, the philosopher, speaks.