On Christian Doctrine

Augustine lived at a time when the Catholic Church was rapidly gaining in unity and prominence in the ancient world, but paganism still held significant sway, and many other Christian sects rivalled Catholicism’s growing power. It is instructive to consider how Augustine’s historical context influences some of his ideas.

Augustine’s recurring concern with adhering to scriptural and ecclesiastical authority (see “Themes”) is motivated, at least in part, by his commitment to Catholicism and his desire to undermine rival sects and heresies that his readers might be tempted by. As the Catholic Church consolidated its influence and tried to regularize its doctrines and rituals, Augustine’s robust promotion of church hierarchy and authority was highly effective theological propaganda. For example, Augustine’s insistence on deference to “the greater number of Catholic churches” when religious disputes arise and his insistence that “a high place must be given to such as have been thought worthy to be the seat of an apostle and to receive epistles” (114) speaks to his desire to shore up a certain religious order and to also help establish a sort of “lineage” for Christian ecclesiastical authorities. Since the Catholic Church was still in its relative infancy at this time—and Christianity was still very much a new faith compared to Judaism and the old pagan religions—Augustine’s efforts to help regularize matters of doctrine and to urge his readers to submit to authority were hugely important.

In a similar vein, Augustine’s references to paganism in On Christian Doctrine are historically illuminating as well. Augustine does not attempt to ignore the influence of pagan philosophical and cultural ideas, but he does work very hard to minimize that influence in the minds of his readers. In Book 2, Chapters 21-23, he offers a harsh rebuttal of pagan superstitions, such as astrology, and in Chapter 28 he even goes so far as to claim that Plato must have learned much of his philosophy from Hebrew prophets during a trip to Egypt (171).

Augustine does, however, make some grudging concessions. He urges his readers to learn the arts of rhetoric—a very popular art form in pagan society—to better spread the Christian faith (146-47). He even encourages his readers to “claim for our own use” from the works of pagan philosophers “anything that is true and in harmony with our faith” (197). It is therefore important for readers of On Christian Doctrine to keep in mind the ongoing influence and threat of paganism when considering Augustine’s strong views on these matters.