Listed 7 sub titles with search on: Religious figures biography for wider area of: "ALGERIA Country NORTH AFRICA" .
SOUK AHRAS (Town) ALGERIA
TAGASTE (Ancient city) ALGERIA
Evodius, was born towards the middle of the fourth century at Tagaste, the native place
of St. Augustin, with whom he maintained throughout life the closest friendship.
After following in youth the secular profession of an ayens in rebus, about the
year A. D. 396 or 397, he became bishop of Uzalis, a town not far from Utica,
where he performed, we are told by St. Augustin, many miracles by aid of some
relics of St. Stephen the Protomartyr, left with him by Orosius, who brought them
from Palestine in 416. Evodius took an active part in the controversies against
the Donatists and the Pelagians, and in 427, wrote a letter to the monks of Adrumetum,
with regard to some differences which had arisen in their body on these questions.
After this period we find no trace of him in history, but the precise date of
his death is not known.
The works of this prelate now extant are:
1. Four epistles to St. Augustin, which will be found among the correspondence
of the bishop of Hippo, numbered 160, 161, 163, 177, in the Benedictine edition.
2. An epistle, written in common with four other bishops, to Pope Innocentius
I. This is contained in the appendix to the 6th volume of the Benedictine edition
of St. Augustin.
3. Fragments of an epistle to the monks of Adrumetum subjoined to Ep. 216 of the
Benedictine edition of St. Augustin.
Evedius is said by Sigibert to have written a treatise, now lost, on the miracles
performed by the relics of St. Stephen; but the Libri duo de miracuclis S. Stephani,
placed at the end of the De Ciritate Dei, in the 7th volume of the Benedictine
edition of St. Augustin, was not composed by Evodius, but seems rather to have
been addressed to him, and drawn up at his request.
A tract, found in some MSS. among the writings of Augustin, entitled
De fide seu De unitate Trinitatis contra Manichaeos, has been ascribed to Evodius,
is considered a genuine production of St. Augustin by Erasmus, but rejected by
the Benedictine editors.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Dec 2005 from The Perseus Project URL below, which contains interesting hyperlinks
ANNABA (Town) ALGERIA
354
The Catholic Encyclopedia
TAGASTE (Ancient city) ALGERIA
St. Augustinus, the most illustrious of the Latin fathers, was born on the 13th of November,
A. D. 354, at Tagaste, an inland town in Numidia, identified by D'Anville with
the modern Tajelt. His father, Patricius, who died about seventeen years after
the birth of Augustin, was originally a heathen, but embraced Christianity late
in life. Though poor, he belonged to the curiales of Tagaste (August. Conf.
ii. 3). He is described by his son as a benevolent but hottempered man, comparatively
careless of the morals of his offspring, but anxious for his improvement in
learning, as the means of future success in life. Monnica, the mother of Augustin,
was a Christian of a singularly devout and gentle spirit, who exerted herself
to the utmost in training up her son in the practice of piety ; but his disposition,
complexionally ardent and headstrong, seemed to bid defiance to her efforts.
He has given, in his Confessions, a vivid picture of his boyish follies and
vices -his love of play, his hatred of learning, his disobedience to his parents,
and his acts of deceit and theft. It would indeed be absurd to infer from this
recital that he was a prodigy of youthful wickedness, such faults being unhappily
too common at that early age. None, however, but a very shallow moralist will
treat these singular disclosures with ridicule, or deny that they open a very
important chapter in the history of human nature. When Augustin was still very
young, he fell into a dangerous disorder, which induced him to wish for baptism;
but on his recovery, the rite was delayed. He tells us that he was exceedingly
delighted, from his childhood, with the fabulous stories of the Latin poets;
but the difficulty of learning Greek inspired him with a great disgust for that
language. He was sent, during his boyhood, to be educated at the neighbouring
town of Madaura, and afterwards removed to Carthage in order to prosecute the
study of rhetoric. Here he fell into vicious practices; and before he was eighteen,
his concubine bore him a son, whom he named Adeodatus. He applied, however,
with characteristic ardour, to the study of the great masters of rhetoric and
philosophy. In particular, he describes in strong terms the beneficial effect
produced upon him by reading the Hortensius of Cicero. Soon after this, he embraced
the Manichaean heresy, -a wild and visionary system, repugnant alike to sound
reason and to Scripture, but not without strong fascinations for an ardent and
imaginative mind undisciplined in the lessons of practical religion. To this
pernicious doctrine he adhered for nine years, during which he unhappily seduced
others into the adoption of the same errors.
After teaching grammar for some time at his native place, he returned
to Carthage, having lost a friend whose death affected him very deeply. At Carthage
he became a teacher of rhetoric, and in his twenty-seventh year published his
first work, entitled, "de apto et pulchro", which he dedicated to Hierius, a
Roman orator, known to him only by his high reputation. Of the fate of this
work the author seems to have been singularly careless; for when he wrote his
Confessions, he had lost sight of it altogether, and says he does not remember
whether it was in two or three books. We agree with Lord Jeffery in lamenting
the disappearance of this treatise, which was probably defective enough in strict
scientific analysis, but could not fail to abound in ingenious disquisition
and vigorous eloquence.
About this time Augustin began to distrust the baseless creed of
the Manichaeans, and the more so that he found no satisfaction from the reasonings
of their most celebrated teacher, Faustus, with whom he frequently conversed.
In the year 383, he went, against the wishes of his mother, to Rome, intending
to exercise his profession as a teacher of rhetoric there. For this step, he
assigns as his reason that the students in Rome behaved with greater decorum
than those of Carthage, where the schools were often scenes of gross and irrepressible
disorder. At Rome he had a dangerous illness, from which however he soon recovered
; and after teaching rhetoric for a few months, he left the imperial city, in
disgust at the fraudulent conduct of some of his students, and went to Milan,
designing to pursue his profession in that city. At that time Ambrose was bishop
of Milan, and his conversation and preaching made a good impression upon Augustin.
He was not, however, converted to Christianity at once, but fell, for a time,
into a state of general uncertainty and scepticism. The great mystery of all,
the origin of evil, especially perplexed and tormented him. By degrees his mind
acquired a healthier tone, and the reading of some of the Platonic philosophers
(not in the original Greek, but in a Latin version) disposed him still more
favourably towards the Christian system. From these he turned, with a delight
unfelt before, to the Holy Scriptures, in the perusal of which his earlier doubts
and difficulties gave way before the self-evidencing light of divine truth.
He was greatly benefited by the religious conversations which he held with Simplician,
a Christian presbyter, who had formerly instructed Ambrose himself in theology.
After deep consideration, and many struggles of feeling (of which he has given
an interesting record in the eighth and ninth books of his Confessions), he
resolved on making a public profession of Christianity, and was baptized by
Ambrose at Milan on the 25th of April, A. D. 387. His fellow-townsman and intimate
friend, Alypius, and his natural son, Adeodatus, of whose extraordinary genius
he speaks with fond enthusiasm, were baptized on the same occasion. His mother
Monnica, who had followed him to Milan, rejoiced over this happy event as the
completion of all her desires on earth. She did not long survive it; for shortly
after his conversion, Augustin set out with her to return to Africa, and at
Ostia, on the banks of the Tiber, his mother died, after an illness of a few
days, in the fifty-sixth year of her age. Her son has given, in the ninth book
of his Confessions (cc. 8-11) a brief but deeply interesting account of this
excellent woman. Augustin remained at Rome some time after his mother's death,
and composed his treatises de Moribus Ecclesiae Catholicae et de Moribus Manichaeorum,
de Quantitate Animae, and de Libero Arbitrio. The latter, however, was not finished
until some years after.
In the latter part of the year 388, Augustin returned by way of
Carthage to Tagaste. He sold the small remains of his paternal property, and
gave the proceeds to the poor; and passed the next three years in seclusion,
devoting himself to religious exercises. At this period of his life he wrote
his treatises de Genesi contra Manichaeos, de Musica, de Magistro, (addressed
to his son Adeodatus), and de Vera Religione. The reputation of these works
and of their author's personal excellence seems to have been speedily diffused,
for in the year 391, Augustin, against his own wishes, was ordained a priest
by Valerius, then bishop of Hippo. On this, he spent some time in retirement,
in order to qualify himself by the special study of the Bible for the work of
preaching. When he entered on this public duty, he discharged it with great
acceptance and success. He did not, however, abandon his labours as an author,
but wrote his tractate de Utilitate credendi, inscribed to his friend Honoratus,
and another entitled de duabus Animabus contra Manichaeos. He also published
an account of his disputation with Fortunatus, a distinguished teacher of the
Manichaean doctrine. In the year 393, he was appointed, though still only a
presbyter, to deliver a discourse upon the creed before the council of Hippo.
This discourse, which is still extant, was published at the solicitation of
his friends.
In the year 395, Valerius exerted himself to obtain Augustin as
his colleague in the episcopal charge; and though Augustin at first urged his
unwillingness with great sincerity, his scruples were overcome, and he was ordained
bishop of Hippo. He performed the duties of his new office with zealous fidelity,
and yet found time amidst them all for the composition of many of his ablest
and most interesting works. His history, from the time of his elevation to the
see of Hippo, is so closely implicated with the Donatistic and Pelagian controversies,
that it would be impracticable to pursue its details within our prescribed limits.
For a full and accurate account of the part which he took in these memorable
contentions, the reader is referred to the life of Augustin contained in the
eleventh volume of the Benedictine edition of his works, and to the thirteenth
volume of Tillemont's "Memoires pour servire l'Histoire Ecclesiastique" -a quarto
of 1075 pages devoted entirely to the life and writings of this eminent father.
Of those of his numerous works which we have not already noticed, we mention
the three following, as especially interesting and important: His Confessions,
in thirteen books, were written in the year 397. They are addressed to the Almighty,
and contain an account of Augustin's life down to the time when he was deprived
of his mother by death. The last three books are occupied with an allegorical
explanation of the Mosaic account of the creation. His autobiography is written
with great genius and feeling; and though the interspersed addresses to the
Deity break the order of the narrative, and extend over a large portion of the
work, they are too fine in themselves, and too characteristic of the author,
to allow us to complain of their length and frequency. The celebrated treatise,
de Civitate Dei, commenced about the year 413, was not finished before A. D.
426. Its object and structure cannot be better exhibited than in the author's
own words, taken from the 47th chapter of the second book of his Retractationes:
"Interea Roma Gothorum irruptione, agentium sub rege Alarico, atque impetus
magnae cladis eversa est: cujus eversionem deorum falsorum multorumque cultores,
quos usitato nomine Paganos vocamus, in Christianam religionem referre conantes,
solito acerbius et amarius Deum verum blasphemare coeperunt. Unde ego exardescens
zelo domus Dei, adversus eorum blasphemias vel errores, libros de Civitate Dei
scribere institui. Quod opus per aliquot annos me tenuit, eo quod alia multa
intercurrebant, quae differre non oporteret, et me prius ad solvendum occupabant.
Hoc autema de Civitate Dei grande opus tandem viginti duobus libris est terminatum.
Quorum quinque primi eos refellunt, qui res humanas ita prosperari volunt, ut
ad hoc multorum deorum cultum, quos Pagani colere consuerunt, necessarium esse
arbitrentur; et quia prohibetur, mala ista exoriri atque abundare contendunt.
Sequentes autem quinque adversus eos loquuntur, qui fatentur haec mala, nec
defuisse unquam, nec defutura mortalibus; et ea nunc magna, nunc parva, locis,
temporibus, personisque, variari : sed deorum multorum culture, quo eis sacrificatur,
propter vitam post mortem futuram, esse utilem disputant. His ergo decem libris
duae istae vanae opiniones Christianae religionis adversariae refelluntur. Sed
ne quisquam nos aliena tantum redarguisse, non autem nostra asseruisse, reprehenderet,
id agit pars altera operis hujus, quae duodecim libris continetur. Quamquam,
ubi opus est, et in prioribus decem quae nostra sunt asseramus, et in duodecim
posterioribus redarguamus adversa. Duodecim ergo librorum sequentium, primi
quatuor continent exortum duarum Civitatum, quarum est una Dei, altera hujus
mundi. Secundi quatuor excursum earusm sive procursum. Tertii vero, qii et postremi,
debitos fines. Ita omnes viginti et duo libri cum sint de utraque Civitate conscripti,
titulum tamen a meliore acceperunt, ut de Civitate Dei potius vocarentur". The
learning displayed in this remarkable work is extensive rather than profound;
its contents are too miscellaneous and desultory, and its reasonings are often
more ingenious than satisfactory. Yet, after every due abatement has been made,
it will maintain its reputation as one of the most extraordinary productions
of human intellect and industry. The Retractationes of Augustin, written in
the year 428, deserve notice as evincing the singular candour of the author.
It consists of a review of all his own productions; and besides explanations
and qualifications of much that he had written, it not unfrequently presents
acknowledgments of down-right errors and mistakes. It is one of the noblest
sacrifices ever laid upon the altar of truth by a majestic intellect acting
in obedience to the purest conscientiousness.
The life of Augustin closed amidst scenes of violence and blood.
The Vandals under the ferocious Genseric invaded the north of Africa, A. D.
429, and in the following year laid siege to Hippo. Full of grief for the sufferings
which he witnessed and the dangers he foreboded, the aged bishop prayed that
God would grant his people a deliverance from these dreadful calamities, or
else supply them with the fortitude to endure their woes: for himself he besought
a speedy liberation from the flesh. His prayer was granted; and in the third
month of the siege, on the 28th of August, 430, Augustin breathed his last,
in the seventy-sixth year of his age. The character of this eminent man is admitted
on all hands to have been marked by conspicuous excellence after his profession
of the Christian faith. The only faults of which lie can be accused are an occasional
excess of severity in his controversial writings, and a ready acquiescence in
the persecution of the Donatists. His intellect was in a very high degree vigorous,
acute, and comprehensive; and he possessed to the last a fund of ingenuous sensibility,
which gives an indescribable charm to most of his compositions. His style is
full of life and force, but deficient both in purity and in elegance. His learning
seems to have been principally confined to the Latin authors, of Greek he knew
but little, and of Hebrew nothing. His theological opinions varied considerably
even after he became a Christian; and it was during the later period of his
life that he adopted those peculiar tenets with regard to grace, predestination,
and free-will, which in modern times have been called Augustinian. His influence
in his own and in every succeeding age has been immense. Even in the Roman Catholic
Church his authority is professedly held in high esteem; although his later
theological system has in reality been proscribed by every party in that communion,
except the learned, philosophic, and devout fraternity of the Jansenists. The
early Reformers drank deeply into the spirit of his speculative theology ; and
many even of those who recoil most shrinkingly from his doctrine of predestination,
have done ample justice to his surpassing energy of intellect, and to the warmth
and purity of his religious feelings.
This extract is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2005 from The Perseus Project URL below, which contains interesting hyperlinks
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