Tag Archives: Augustine of Hippo

Malcolm Muggeridge & Augustine of Hippo: one “wrestling prophet” appreciates another


That wonderful 20th-century curmudgeon-convert, the British journalist Malcolm Muggeridge, first came to faith after meeting the larger-than-life Mother Teresa. It didn’t take long before Mugg began writing about many other saints, past and present. In this e-newsletter written while I was at  Christianity Today, I excavate some of his observations on that towering figure of Western theology, Augustine of Hippo (I’ll also post on Mugg on Kierkegaard, in a moment). Don’t bother clicking the links, though. They’re almost all out of date:

“St. Mugg” and the Wrestling Prophets
A modern British journalist gives us timely words from yesterday’s sinner-saints.
Chris Armstrong

Lurking in the shadows of the headlines we examine in our “Behind the News” newsletter is a common and spiritually deadly virus—something we might call “photonegative syndrome.” It is best described in the words of author and professor David Wells:

“Worldliness is what any particular culture does to make sin look normal and righteousness look strange.” Continue reading

Christ and (pop) culture: The Lord of the Rings, The Passion of the Christ, and the Highway of Holiness


Pop culture isn’t always Babylon. Five years ago the conjunction of a number of blockbusters offered a unique opportunity for reflection in the Christian History weekly online newsletter:

The Lord of the Rings, The Passion of the Christ, and the Highway of Holiness
Has God been “re-routing” us through popular movies, books, and cultural events?
Chris Armstrong

I don’t remember a time when the realm of popular culture has seemed more alive with divine purpose.

During the past year or two, how often have we been publicly reminded—through movies, books, and events—of vital truths about who we are and who God is? Through Peter Jackson’s third Lord of the Rings movie, Dan Brown’s Da Vinci Code, Mel Gibson’s The Passion of the Christ, and other prominent cultural events, we have been pushed off of the path of complacency and back towards the “highway” depicted by Isaiah: Continue reading

Six Ways We All Think Like Augustine


This musing on the perennial influence of Augustine of Hippo was first published in the denominational magazine of the Baptist General Conference, the founding denomination of my seminary:

As Western Christians we are all disciples of a man who died more than 1500 years ago. This was Augustine (354-430 A.D.), from the North African city of Hippo. In at least six ways our thinking about God and ourselves has been deeply shaped by his thought.

1. Augustine first elaborated for Christians the idea of “inwardness.” This is the concept that the human self has depths which, when plumbed, reveal truth. For Augustine, especially, we meet God in those depths of ourselves. When we talk about ourselves as having inner psychological depths, we are speaking Augustine-ese. Continue reading

Whose shoulders are you standing on?


I’ve been privileged to teach at Bethel Seminary, St. Paul, MN since early in 2005. In January 2006, a “presentation service” was held to welcome me as a faculty member. As is the custom, I gave a talk. Here it is:

Standing before you today, I feel 1,000 feet tall.

Why?

Is it because of the joy and honor it is to teach these wonderful students and work with these wonderful colleagues? Well, this has certainly had me walking a little taller ever since I got here a year ago. But that’s not it.

No, I’m standing so tall today because I know . . . that I am standing on the shoulders of countless others who have come before me in the church. And I am reminded of this every day as I prepare to think, teach, write, counsel, and learn in this Bethel community.

I didn’t always know this. In fact, I’d guess that the majority of American Christians don’t really know it. Finding out about those whose shoulders I am standing on has been a long journey of discovery for me. Continue reading

Summary of chapter 7: Heart religion as a medieval tradition


Charles Williams was captivated by Dante Alighieri’s belief that he had been led to salvation by a young woman with whom he had become infatuated with when he was a boy. From Dante’s vision of Beatrice, Williams elaborated a “romantic theology.” Chesterton discovered a similar romantic dynamic in the life of “God’s troubadour,” Francis of Assisi. Lewis described his conversion as the surprising discovery of joy. Each of these writers was drawing on a distinctively medieval tradition of affective theology, exemplified especially in such late-medieval mystics as Julian of Norwich. Continue reading

Summary of chapter 4: An all-embracing passion for theological knowledge


In one sense, all of medieval theology was a series of footnotes on Augustine, who had insisted that knowledge begins with faith and faith provides a foundation for knowledge. During the high and late medieval periods, Augustine’s impulse blossomed, through thinkers such as Anselm of Canterbury and Abelard, into a full-blown scholastic theology. Scholasticism gets a bad rap (“Angels on the head of a pin” and such like), but the scholastic doctors were trying to make more intelligent and effective the loyalty to the Christian faith which had become nominal through the mass conversions of the earlier centuries. Indeed, they were actually beginning a democratization of the faith that bore fruit in the Reformation. Their use of reason in theology made knowledge of God accessible, not merely to the cloistered monk with his intense and constant mystical exercises, but to anyone able and willing to think. Continue reading

Summary of chapter 3: Tradition as source of truth


In Discarded Image (a compendium of lectures he gave at Cambridge), C. S. Lewis shows us that medievals trusted implicitly historical texts as the repositories of God’s truth. He also shows that they saw truth not just in Scripture and explicitly Christian tradition, but also in the words of the Pagan philosophers and the works of Greco-Roman culture. Continue reading